IMAGE  EVALUATION 
TEST  TARGET  (MT-S) 


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1.0 


■^121    12.5 

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s    itt  Bi2 


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llll9K 


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liJI  H|U    11.6 


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Photographic 

^Sciences 

Corporation 


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33  WIST  MAIN  STMiT 

WnSTM.N.Y.  UStO 

(7I6)873-4S03 


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4" 


CIHM/ICMH 

Microfiche 

Series. 


CIHIVI/ICIVIH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  Instil jt  Canadian  de  microreproductions  historiquas 


Technical  and  Bibliographic  Notea/Notas  tachniquaa  at  bibliographiquas 


Tha  Inatltuta  haa  attamptad  to  obtain  tha  baat 
original  copy  availabia  for  filming.  Faaturaa  of  thia 
copy  which  may  ba  bibliographically  uniqua, 
which  may  altar  any  of  tha  imagaa  in  tha 
raproduction,  or  which  may  aignificantly  changa 
tha  uaual  mathod  of  filming,  ara  chackad  balow. 


D 


D 


D 
D 
D 
D 

D 


D 


Colourad  covara/ 
Couvartura  da  coulaur 


I      I    Covara  damagad/ 


Couvartura  andommagte 


Covara  restorad  and/or  laminatad/ 
Couvartura  raataurte  at/ou  pallicul6a 


I      I    Cover  titia  miaaing/ 


La  titra  da  couvartura  manque 


I      I    Coloured  mapa/ 


Cartes  g6ographiques  en  couleur 

Coloured  ink  (i.e.  other  than  blue  or  black)/ 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 


Coloured  platea  and/or  illuatrationa/ 
Planchaa  at/ou  illuatrationa  en  couleur 


Bound  with  other  material/ 
RaiiA  avac  d'autrea  documenta 

Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

La  re  liure  serrde  peut  causer  de  I'ombre  ou  de  la 
diatortion  le  long  de  la  marge  int^rieure 

Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanches  ajouties 
iors  d'une  restauration  apparaisaent  dana  le  texte, 
mais,  iorsque  cela  itait  possible,  ces  pages  n'ont 
pas  4t6  fiimias. 

Additional  comments:/ 
Commentaires  suppl^mentalres; 


L'Institut  a  microf  ilm6  la  meilleur  exemplaire 
qu'il  lui  a  ^ti  poaaible  de  aa  procurer.  Les  details 
da  cat  exemplaire  qui  aont  paut-Atre  uniques  du 
point  de  vue  bibliographique..  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  une 
modification  dana  la  m6thoda  normaia  de  filmage 
aont  indiquAs  ci-deasous. 


Th 
to 


I      I   Coloured  pages/ 


Pagea  de  couleur 

Pagea  damaged/ 
Pagea  andommag^as 

Pagesi  restored  and/oi 

Pages  restaur^es  et/ou  pelliculAes 


p~|   Pagea  damaged/ 

I      I   Pagesi  restored  and/or  laminated/ 


Pages  discoloured,  stained  or  foxed/ 
Pages  d^coior^es,  tachetdus  ou  piqu6es 


I      I   Pages  detached/ 


Pages  d6tach6es 

Showthrough/ 
Transparence 

Quality  of  prir 

Quality  inigale  de  i'impression 

includes  supplementary  matarit 
Comprend  du  materiel  suppl^mantaire 


rri    Showthrough/ 

I      I    Quality  of  print  varies/ 

I      I   includes  supplementary  material/ 


Th 
pa 
of 
fill 


Oi 
bfl 
th 
si( 
ot 
fir 
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or 


0 


Only  edition  available/ 
Seule  Mition  disponible 

Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  refilmed  to 
ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuiiiet  d'errata,  une  pelure, 
etc.,  ont  6x6  filmdes  d  nouveau  de  fapon  6 
obtenir  la  meiileure  image  possible. 


Th 
sh 
Tl 
w 

M 
di 
en 
bfl 
ri| 
re< 
m< 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  film4  au  taux  de  rMuction  indiqui  ci-dessous 

10X                            14X                             18X                            22X 

26X 

m 

i 

7 

12X 

16X 

20X 

24X 

28X 

32X 

The  copy  filmed  here  has  bean  reproduced  thanks 
to  the  generosity  of: 

Seminary  of  Quebec 
Library 


L'exemplaire  film*  fut  reproduit  grice  A  la 
ginArositA  de: 

SAminaire  de  Quebec 
Bibliothique 


The  images  appearing  here  are  the  best  quality 
possible  considering  the  condition  and  legibility 
of  the  original  copy  and  in  keeping  with  the 
filming  contract  specifications. 


Original  copies  in  printed  paper  covers  are  filmed 
beginning  with  the  front  cover  and  ending  on 
the  last  page  with  a  printed  or  illustrated  impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copies  are  filmed  beginning  on  the 
first  page  with  a  printed  or  illustrated  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
or  illustrated  impression. 


The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  -^(meaning  "CON- 
TINUED"), or  the  symbol  V  (meaning  "END"), 
whichever  applies. 

IVIaps.  plates,  charts,  etc..  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposure  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  Illustrate  the 
method: 


Les  images  suivantes  ont  hti  reproduites  avec  le 
plus  grand  soin,  compte  tenu  de  la  condition  at 
de  la  netteti  de  rexemplaire  fiimi,  et  en 
conformity  avec  les  conditions  du  contrat  de 
filmaga. 

Les  exemplaires  originaux  dont  la  couverture  en 
papier  est  imprimie  sont  fiimAs  en  commen9ant 
par  le  premier  plat  et  en  terminant  soit  par  la 
derniire  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration,  soit  par  le  second 
plat,  salon  le  cas.  Tous  les  autres  exemplaires 
originaux  sont  filmis  on  commen9ant  par  la 
premiire  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration  et  en  terminant  par 
la  derniire  page  qui  comporte  une  telle 
empreinte. 

Un  des  symboles  suivants  apparattra  sur  la 
derniire  image  de  cheque  microfiche,  selon  le 
cas:  le  symbols  — »>  signifie  "A  SUIVRE".  le 
symbols  V  signifie  "FIN". 

Les  cartes,  planches,  tableaux,  etc.,  peuvent  fttre 
fiimAs  A  des  taux  de  reduction  diffArents. 
Lorsque  le  document  est  trop  grand  pour  Atre 
reproduit  en  un  seul  cliche,  il  est  fiimi  A  partir 
de  I'angle  supArieur  gauche,  de  gauche  A  droite, 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  n6cessaire.  Les  diagrammes  suivants 
illustrent  la  mithode. 


1 

2 

3 

1 

2 

3 

1       4 

5 

6 

"HE  WAS   WOUNDED  FOR  OUR   INIQUITIES 
HE   WAS   BRUISED    FOR    OUR   SINS" 


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V 


.<.rv>f.  (-  s  •i;:i"i:A' '. 


K  ' 


flmsP'yv  '" 


lOi 


FULL  COUESE 


OF 


IN  STRUCTION  S 


FOK  THE  USE  OP 


CATECHISTS-; 


BEING 


AN  EXPLANATION  OF  THE  CATECHISTf,  ENTITLED 
"AN  ABRIDGMENT  OF  CHRISTIAN  DOJTRINE." 


BY  THE  REV.  JOHN  PERRY.  /; 


"Tbey  that  instruct  many  to  jiiBtice,  shall  shine  as  ctars  for  all  eter- 
nity."—2>an.  xii.  3.  • 


\ 


NEW  YORK : 
D.  &  J.  SADLTER  &  CO.,  164  WILLI AM-ST. 

BOSTON— 128  FEDERAL-STREET. 
MONTREAL — CORNER  NOTRE  DAME  AND  ST.  FRANCIS  XAVIER  8T8. 

1860. 


Approbation  of  the  Moat  'Rev.  John  IIuGnES,  D.  i)., 
Archbishop  of  New  Yorh. 

Tlie  publication  of  "  Perry's  Instructions  on  the  Catechism," 
by  Messrs.  Sadlier  &  Co.,  has  my  entire  approval. 

^  JOHN,  Archbishop  of  New  York,     i 
New  York,  Febrtiary  1, 1860. 


Mecommendation  of  the  Right  Rev.  Bishop  Ba.ylet. 

I  am  glad  to  hear  that  you  intend  to  republish  "Perry's 
Instructions  on  the  Catechism."  It  is  an  excellent  little^book. 
As  a  manual  for  catechists,  or  as  a  book  of  instruction,  develop- 
ing and  explaining  the  Catechism,  it  is  the  best  work  of  the 
sort  I  am  acquainted  with. 

4*  J'»  Bishop  of  Newark. 


Approbation  of  the  English  Edition  by  the  Right  Rev, 

Dr.  Wareing. 

Having  attentively  perused  the  work  of  the  Eev.  John  Perry, 
entitled  "  A  Full  Course  of  Instructions  for  the  Use  of  Cate- 
chists," I  have  great  pleasure  in  recommending  the  same,  as  an 
orthodox  and  useful  exposition  of  Catholic  doctrine,  and  well 
calculated  to  assist  as  well  those  who  seek  for  instruction  as 
those  who  are  employed  in  giving  catechetical  discourses. 

•J«  WILLIAM,  Bishop  of  Ariopolis, 

Vicar  Apostolic  of  the  Eastern  Liiitrict. 

Northampton,  December  15,  1S17. 


PUBLISHERS'  PREFACE. 


At  the  earnest  request  of  many  of  the  Rev.  Clergy 
and  others  who  are  engaged  in  the  instruction  of 
youth,  we  publish  this  Catechism.  Although  there 
are  many  excellent  catecliisms  already  in  use  in  this 
country,  there  are  none  of  them  on  the  same  plan 
as  this. 

In  this  work  the  author  takes  every  question  of  the 
small  catechism  and  explains  it  fully  and  clearly, 
which  admirably  fits  it  for  all  who  are  engaged  in 
imparting  religious  instruction  to  otheis.  Persons 
who  are  not  Catholics,  and  who  wish  to  be  instructed 
in  the  doctrines  and  practices  of  the  Catholic  Church, 
cannot  find  a  book  more  suitable  for  their  purpose 
than  this. 

For  classes  of  learners,  Collof  s  Catechism*  is  un- 
rivalled— the  answers  being  short,  are  easily  com- 
mitted to  memory ;  but  for  those  who  wish  to  impart 
instruction  to  others,  Perry's  Catechism  will  be  found 

invaluable. 

THE  PUBLISHERS. 
Nbw  York,  February,  1860. 


*  Published  hj  D.  &  J.  Sadlier  &  Go. 


PREFACE. 


The  duty  of  imparting  religious  Instruction 
to  others  is,  for .  all  those  upon  whom  it  de- 
volves, a  very  serious  and  important  duty ; 
and  highly  advantageous,  when  properly  dis- 
charged, both  to  the  Instructor  and  the  In- 
structed. How  very  desirable  therefore  it  is, 
that  all  who  undertake  this  important  and  re- 
sponsible duty,  should  fit  themselves  for  dis- 
charging it  in  a  proper  manner!  And  it  is 
with  the  view  of  assisting  them  in  this,  that 
the  following  ''''Full  Course  of  Instructions  for 
the  Use  of  Catecliists^'*  is  presented  to  them. 

It  claims  not,  indeed,  to  be  entirely  the  origi- 
nal composition  of  him  who  presents  it;  but 
professes  to  be,  in  a  great  measure,  selected 
and  compiled  from  various  authors. 

The  Instructions  are  drawn  up  in  a  con- 


i 


8 


PREFACE. 


densed  form,  with  the  design  of  rendering 
them  more  useful  to  those,  for  whose  assist- 
ance they  are  mainly  intended.  For,  thereby 
preparation  for  instructing  becomes  more  easy  ; 
and,  moreover,  something  is  left  to  be  drawn 
out  by  the  Catechist. 


f 


f^ 


ni',:..  ,.■■:.■  ■:■'..   s 


1 1 


INTRODUCTION. 


I.  Man  was  created  for  a  most  important  end : — 
"  to  love  and  serve  God  in  this  world,  and  to  be  happy 
with  Him  forever  in  the  next ;"  and  the  main  business 
of  our  life  consists  in  laboring  for  the  attainment  of 
this  end.  That  we  may  not  wander,  or  be  led  astray 
in  this  important  work,  but  may  arrive  securely  at  the 
end  for  which  we  were  created  ;  God  has  established 
a  Church  upon  earth,  and  appointed  it  to  be,  in  all 
nations  throughout  all  ages,  our  Teacher  and  our 
Guide.  In  order  to  serve  God,  as  he  wishes  to  be 
served  by  us ;  that  is  to  say,  in  order  to  please  God 
iu  this  life,  so  as  to  enjoy  him  in  the  next,  we  must 
believe  the  teaching,  and  follow  the  guidance,  of  his 
Church ;  because  she  teaches  and  guides  the  Faithful 
authoritatively,  by  his  express  commission  and  under 
his  promised  direction.     ,        . 

We  must  believe  whatever  Christ  teaches,  as  pro- 
posed and  expounded  to  us  by  the  Church ;  and  the 


10 


INTRODUCTION. 


I   1 


chief  things  which  we  are  thus  required  to  believe, 
we  learu  from  the  exposition  of  the  Apostles^  Creed. 

But,  belief  is  not  sufficient,  without  practice— /a ?7A 
will  not  save  us  without  good  works :  we  must  keep, 
therefore,  the  laws  orr  Commandments  of  God ;  both 
those  which  were  at  first  delivered  to  man  by  his  own 
mouth,  and  also  those  which,  by  an  authority  received 
from  him,  are  delivered  to  us  bv  the  mouth  of  his 
Church. 

But  we  Qnxiwot  practise  our  faith,  or  keep  the  Com- 
mandments, without  the  help  of  God''s  grace;  and 
hence,  the  Catechism  introduces  the  Commandments 
by  a  short  exposition  of  Prayer,  which  is  a  means  of 
grace  indispensably  necessary  for  all  persons, — is  the 
easiest  for  us  to  have  recourse  to, — is,  at  all  times  and 
in  all  places,  completely  within  our  power, — and  the 
use  of  which  requires  not  the  outward  administration 
of  the  Church. 

II.  To  prayer,  must  be  added  the  use  of  the  Sac- 
raments^ which  Christ  has  instituted  in  his  Church  ; 
which  are  also  efficacious  means  of  grace, — the  most 
efficacious  means  wherewith  he  has  furnished  us ;  aud 
without  the  use  of  which  prayer  will  become  ineflfect- 
ual.     It  is  very  important,  therefore,  that  every  one 


\ 


INTRODUCTION. 


11 


should  be  acquainted  •     n  these  means  of  grace,  and 
should  know  bow  to  make  a  good  and  profitable,<B^o"TH£'( 
of  them ;   for  a  proper  use  of  the  Sacraments  ^^^ 
said  to  be  the  practice  of  Religion;  because/thepb)5»  ^^,£, 
we  shall  infallibly  obtain  such  graces,  as  wil  secure  <«qcA 
the  practice  of  all  the  rest.  V^V 

For,  by  making  ^proper  use  of  the  Sacraments,  ^"^/Y^ae 
shall  not  merely  believe  what  God  has  taught,  an( 
keep  his  commandments,  but  we  shall  effectually 
root  out  our  Vices^  and  acquire  all  necessary  Virtues : 
we  shall  advance  rapidly  in  the  practice  of  the  Three 
Theological  Virtues, — our  Faith  will  become  every 
day  more  lively,  our  Hope  and  confidence  in  God 
more  firm,  and  our  Charity  more  pure  and  ardent ; 
our  souls  will  be  adorned  Avith  the  Gifts,  and  enrich- 
ed with  the  Fruits  of  the  Holy  Ghost ; — we  shall  be 
enabled  to  be  constantly  laying  up  abundant  stores 
of  merits  for  the  next  life,  by  the  performance  of  the 
Works  of  Mercy  both  corporal  and  spiritual, — and 
by  the  practice  of  the  Three  Eminent  good  Works  ; 
and  thus  shall  we  become  entitled  to  the  inestimable 
Blessings  promised  in  the  Eight  Beatitudes, 

In  a  word,  the  proper  use  of  the  Sacraments  will 
enable  us  to  reduce  to  practice  the  Christianas  Rule 


12  INTRODtJCTION. 

of  Life^  by  leading  us  to  a  constant  and  faithful  per- 
formance of  the  Christian's  Daily  Exercise:  or,  in 
other  words,  by  means  of  the  Sacraments,  we  shall 
be  enabled  to  acquire  tht  perfection,  which  God  ex- 
pects from  us ;  and  to  arrive  securely  at  our  last  end — 
the  possession  of  our  God  in  a  happy  eternity. 


CONTENTS. 


PAOB 

Introduction, 9 

Preliminary  Instruction. — On  the  obligation  and  advan- 
tages of  being  instructed ;  and  the  lamentable  conse- 
qaences  arising  from  ignorance, 19 

Preliminary  Instruction  continued. — On  the  means  of 
acquiring  instruction, ; 23 


Explanation  of  the  Introductory  Chapter  of  the 

Catechism. 

Instruction  I. — On  the  existence  of  God, — the  end  of  our 

creation, — the  immortality  of  the  soul, — and  free-will,     27 
Instruction  II. — On  the  folly  of  neglecting  salvation  :  on 
worshipping  God  by  faith,  hope,  and  charity  ;  and  on 
the  happiness  of  attending  to  this  worship  of  God, . . .     82 

Instruction  III.— The  Enle  of  Faith. : 36 

Instruction  IV. — The  proofs  of  infallibility, 40 

Instruction  V. — On  Tradition, 44 

Explanation  of  the  Apostles'  Creed. 

Instruction    VI. —  {First   Article.)      On    the    Apostles' 

Creed  ;— and  on  the  x\ttribntes  of  God, 50 

Instruction  VII. — {First  Article.)    The  Attributes  of  God 

concluded, 54 

Instruction  VIII. — {First  Article.)  On  the  work  of  Crea- 
tion,       58 

Instruction  IX. —  {First  Article.)  On  the  Providence  of 
God, 63 

Instruction  X. — {First  Article  concluded  ; — ISecond  Article.) 
On  the  Trinity,  and  the  Incarnation, 68 

Instruction  XL — {Second  Article.)  A  short  history  of  Re- 
hgion,  from  the  lirst  promise  of  a  Redeemer  to  its  ful- 
filment     78 

2 


14  CONTENTS. 

PAOI 

Instruction  XII. — {Third  Article.)    The  birth  of  Christ ; 

and  his  life,  to  the  commencement  of  his  passion, 81 

Instruction  XIII. — {Fourth  Article.)  Christ's  passion  and 
death, 87 

Instruction  XIV. — {Fourth  Article  concluded ; — Fifth  Arti- 
cle.) On  thesign  jof_the_Cross ;  the  descent  of  Christ 
into  Limbo''*"SnaIns  resurrection, 94 

Instruction  Xv. — {Sixth  Article.)  The  Ascension  of  Je- 
sus Christ ; — Satisfaction,  Kedemption,  and  Impetra- 
tion, 100 

Instruction  XVI. — {Seventh  Article.)      On  tlie    day  of 

Judgment, 104 

Instruction  XVII. — {Mghth  Article.)  The  descent  of  the 
Holy  Ghost :  and  the  establishment  of  the  Church, . .    109 

Instruction  XVIil. — {Mnth  Article.)  The  Pastor's  au- 
thority to  teach  and  govern  ;  and  the  People's  obliga- 
tion to  hear  and  obey, 113 

Instruction  XIX. — {Ninth  Article.)  The  supremacy  of 
St.  Peter ;  the  Church  cannot  err, 117 

Instruction  XX. — {Ninth  Article.)    The  four  marks  of  the 

Church, 123 

Instruction  XXI. — {Ninth  Article.)  The  Communion  of 
Saints ;  and  Purgatory, 128 

Instruction  XXII. — {Tentli  Article.)  The  power  of  for- 
giving sins ; — original  sin,  mortal  sin,  venial  sin, 184 

Instruction  XXIII. —  {Eleventh  and  twelfth  Articles.) 
Death ;  Eesurrection ;  Hell ;  Heaven, 141 

Explanation  of  Grace  and  Prayer. 

Instruction  XXIV. — The  necessity  of  good  works,  and 
of  grace,  for  Salvation, 146 

Instruction  XXV. — Prayer,  vochl  and  mental ;  the  obli- 
gation of  prayer;  and  the  dispositions  with  which  it 
should  be  accompanied, 150 

Instruction  XXVI. — The  Lord's  Prayer^ 1.54 

Instruction  XXVII. — TJie  invocation  ot  Saints  and  An- 
gels :  They  can  hear  us ;  they  pray  for  us ;  we  may 
ask  them  to  pray  for  us, 159 

Instruction  XXVIII. — Our  Guardian  Angel ;— the  "  Hail 

Mary," 165 

Explanation  of  the  Ten  Commandments. 

Instruction  XXIX. — {First  Commandment.)  The  Com- 
mandments in  general ; — what  the  First  Coinmand- 
ment  requires, — and  what  it  forbids, 16V 

\ 


OONTEISTS.  16 

PAOB 

Instruction  XXX.— (/*>«<  Commandmmt.)  The  lawful- 
ness of  making  images ; — of  honoring  the  Angels  and 
Saints  ; — and  of  showing  respect  to  relics,  crucifixes, 
and  holy  pictures, 177 

Instruction  aXXI. — (Second  Commandment)  How  we 
are  to  speak  of  God ;  vows  and  oaths ;  cursing,  blas- 
pheming, and  profane  words, 183 

Instruction  XXX.il.— {Third  Commandment.)  Its  obli- 
gation transferred  from  Saturday  to  Sunday ;  its  de- 
sign; its  importance  ;  the  duties  it  requires  from  us, .    188 

Instruction  XXXllI. — {Fourth  Commandment.)  The  ob- 
ligation of  children  to  be  dutiful  to  tlieir  Parents; 
the  duties  which  this  obligation  requires  from  them, .    194 

Instruction  XXXIV. — {Fourth  Commandment.)  The  du- 
ties of  Parents  towards  their  children, 198 

Instruction  XXXV. — {Fourth  Commandment.)  The  du- 
ties of  servants  and  masters  towards  each  other ;  of 
subjects  towards  the  civil  power;  and  of  the  people 
towards  their  pastors, 208 

Instruction  XXXVI. — {Fifth  Commandment.)  Murder; 
quarrelling ;  anger,  revenge,  envy,  and  hatred ;  giv- 
ing scandal  and  bad  example, 210 

Instruction  XXXVII. —  {Sixth  and  Ninth  Command- 
ments.) Chastity  commanded;  impurity  forbidden: 
in  what  this  vice  consists ;  its  remedies, 215 

Instruction  XXXVIII. — {Seventh  and  Tenth  Command- 
ments.) Acts  of  injustice;  restitution  to  be  made; 
covetousness  to  be  avoided, . . , 221 

Instruction  XXXIX. — {Eighth  Comtnawim^nt.)    Lies; — 

rash-judgment,  calunmy,  and  detraction, 226 

Instruction  XL. —  {Ninth  and  Tenth  Commandments.) 
The  government  of  the  heart ;  evil  thoughts  and  de- 
sires ;  temptations  arising  therefrom ;  the  means  to  be 
employed  against  them, 232 

Explanation  of  the  Commandments  of  the  Church. 

Instruction  XLI. —  {First  and  Second  Commandments  of 
the  Church.)    The  obligation  of  obeying  the  Church, 
and  of  hearing  Mass  on  all  Sundays  and  Holydays, . . .    236 

Instruction  XLU..— {Third  Commandment  of  the  Church.) 
Abstinence  and  fasting  shown  to  be  Scriptural :  the 
times  and  manner  of  fasting;  its  advantages ;  objec- 
tions answered, 242 

Instruction  XLIII. — {Fourth,  Fifth,  and  Sixth  Command- 
ments of  the  Church.)  Annual  Confession;  Easter 
Communion ;  pi  ohibitions  regarding  marriage, 249' 


16 


CONTENTS. 


Explanation  of  the  Sacraments. 

PAGB 

Instruction  XLIV. — On  the  Sacraments  in  general^ 257 

Instbuction  XLV. — {Baptism.)  Baptism  is  a  true  Sacra- 
ment ;  its  effects ;  its  Minister ;  necessity  ;  the  prep- 
aration reqnired  in  adults;  sponsors;  ce'remoniesj . . .    268 

Instuugtion  aLVI. — {Cor finmition.)  Confirmation  is  a 
true  Sacrament ;  its  effects  ;  its  Minister ;  its  necessi- 
ty ;  tlie  preparation  required ;  ceremonies, 276 

Instkuotion  XLViI. — {/Idi/  Euchariiit,)  The  outward  sign 
of  the  Holy  Eucharist ;  its  inward  grace  ;  its  inatitu- 
tion,  the  scriptural  accor.nt  of  which  proves  the  Keal 
Presence ;  ohiections  answered, 285 

Instruction  aLVIII. — {H(tl!f  Eucharist  continued.)  Pow- 
er given  to  consecrate  ;  Transubstantiation ;  Commun- 
ion in  one  kind :  the  effects  of  Communion, 293 

Instruction  XLIX. — {Hull/  Eackarld  continued.)    How  to 

prepare  for  Communion, 299 

Instruction  L. — {Tke  Mass.)    Sacrifice  in  general;   the     '  • 
four  ends  of  Sacrifice;    the  Sacrifice  of  the  Mass; 
proofs ;  the  Mass  answers  all  the  ends  of  Sacrifice, . . .    304 

Instruction  LI. — ( The  Mass  continued, )    Manner  of  assist- 
ing at  Mass :  By  using  a  Prayer-Book ;  by  reflecting 
on  the  Passion  ;  by  attending  to  the  four  ends  of  Sac- 
rifice,      310 

Instruction  LII. — [Penance  \.)  Penance  is  a  true  Sacra- 
ment— i.  e.j  an  outward»sign,  of  inward  grace,  institu- 
ted by  Christ;  its  Minister;  its  necessity  ;  its  effects,   320 

Instruction  LIII. — {Penance  ii.)    Contrition ;  its  nature  ; 

its  necessity  :  its  qualities, 326 

Instruction  LIV. — {Penance  iii.)  A  firm  purpose  of 
amendment,  marks  of  true  sorrow  for  sin,  and  the 
means  of  obtaining  it, 332 

Instruction  LV. — {Penance  iv.)  Perfect  and  imperfect 
Contrition  further  explained ;  advantages  of  having 
the  fear  of  God, 337 

Instruction  LVI. — {Penance  v.)    Necessity  of  Confession 

proved ;  and  its  great  advantages, 345 

Instruction  LVII. — {Penance  vi.)  The  qualities  of  Con- 
fession ;   General  Confessions, 352 

Instruction  LVIII. — {Penance  vii.)  Preparation  for  Con- 
fession,      353 

Instruction  LIX. — {Penance  viii.)    Manner   of  making 

Confession :   Absolution, 362 

Instruction  La. — {Penance  ix.)    Oa  Satisfaction, 366 


3 


CONTENTS. 


17 


PAOB 

..    25T 
ft- 

P- 

;.    268 

a 

si- 

..    276 
?n 
Il- 
eal 

...    285 
w- 
in- 
...    293 

to 

...   2p9 
tho 
,ss; 


list- 
ing 
>ac- 


304 


310 


cva- 
itu- 

cts,   320 
e; 

..    326 
of 
the 

•  •  • 

feet 
ving 

•  •  •  • 

sion 

t  •  •  • 

>oii- 

•  •  •  ■ 

:;on- 


332 


337 


345 


352 


353 


king 


362 
....    366 


PAoa 

Instruction  LXl. — (Penance  x.)  Indulgences :  Partial  and 
Plenary  ;  the  Church  can  grant  them ;  her  intention 
in  granting  them ;  the  dispositions  and  conditions  for 
gaining  them  ;  whence  they  derive  their  efficacy, ....   874 

Instkuction  LXII. — {Extreme  tTnction.)  Extreme  Unction 
is  a  true  Sacrament :  its  effects ;  its  necessity  ;  when, 
and  l)y  whom  it  should  be  received ;  its  ceremonies ; 
the  dispositions  required, 881 

IxsTiiuoTioN  IjXWI.— (Holy  Order,)  Priesthood  necessary 
to  Keligion ;  Order  and  Mission  necessary  to  the 
Priesthood ;  Holy  Order  a  true  Sacrament ;  the  differ- 
ent Orders;  disposition  for  receiving  Holy  Orders; 
Celibacy 890 

iNSTRUotioN  LXIV. — {Matrimony.)  Matrimonv  as  a  con- 
tract ;  it  is  a  true  Sacrament ;  indissoluble  j  condi- 
tions required;   consent  of  Parents;    impedmients,.   898 

Insthuction  LXV. — (Matrimony  concluded.)  The  disposi- 
tions for  receiving  the  Sacrament  of  Matrimony  ;  du- 
ties and  obligations  of  married  people, 402 

Explanation  of  Virtues  and  Vices. 

Instruction  LXVI. — {Faith.)  The  nature,  necessity,  and 
exercise  of  the  virtue  of  Faith;  the  sins  against  laith,  407 

Instruction  LXVII. — {Hope.)  The  nature,  necessity, 
grounds,  advantages,  and  exercise  of  the  virtue  of 
Hope ;  the  sins  against  Hope, 413 

Instruction  LXVIIl. —  {Chanty:  its  first  branch.)  The 
Love  of  God :  its  nature ;  its  necessity ;  grounds  of 
its  obligation ;  its  exercise ;  its  effects ;  means  of  ob- 
taining and  increasing  it, 420 

Instruction  LXIX. — {G/iarity:  its  second  brunch.)  Why 
we  must  love  our  neighbor;  how  we  must  love  him  ; 
we  must  love  even  our  enemies, 427 

Instruction  LXX. — The  four  Cardinal  Virtues. 433 

Instruction  LXXI. — The  seven  Gifts,  and  twelve  Fruits 
of  the  Holy  Ghost, 436 

Instruction  LiXII. — The  seven  corporal  Works  of  Mer- 
cy,     441 

Instruction  LXXIII. — The  seven  spiritual  works  of  Mer- 
cy,     445 

Instruction  LXXIV. — The  eight  Beatitudes, 449 

Instruction  LXXV. — The  seven  deadly  Sins,  and  contra- 
ry Virtues, 454 

Instruction  LXXVI. — The  six  sins  against  the  Holy 
Ghost :  the  four  sins  crying  to  Heaven  for  vengeance ; 

a* 


: 


18  CONTENTS. 

the  nine  ways  of  being  accessory  to  another  person's 

sins, 460 

Instruction  LXXVI I. — The  three  eminent  Good  Works; 
tlie  Evangelical  Counsels;  the  four  last  things  to  be 
remembered, 465 

Explanation  of  the  Christian'' a  Rule  of  Life, 

Instruction  LXXVIU. — The  founding-  of  Christian  Re- 
ligion ;  the  Kule  of  Life  which  this  Religion  teaches, 
VIZ.,  to  hate  sin,  to  love  God,  and  to  love  our  neigh- 
bor,   » 472 

Instruction  LXXIX. — The  Christian's  Rule  of  Life  re- 
quires us  also  to  deny  ourselves,  to  take  up  our  cross, 
and  to  follow  Christ, 477 

Instruction  LXXX. — The  enemies  of  our  Salvation — viz., 
the  devil,  the  world,  and  the  flesh, 481 

Explanation  of  the  Christian's  Daily  Exercise. 

Instruction  LXXXI. — What  we  are  to  do  in  the  morning ; 

and  how  we  are  to  go  through  the  day, 487 

Instruction  LXXXIL — Further  directions  how  we  should 

go  through  the  day ;  how  we  should  iinish  the  day,. .  494 


FULL  COURSE  OF  INSTRUCTIONS 

FOR  THE  USE  OF  CATECHISTS. 


-♦•»- 


^rcUminarg  |nstnulio'T. 

On  the  Obligation  and  Advantages  of  being  Instructed : 
and  the  lamentable  Consequences  arising  from  IgnO' 
ranee. 

SiNCK  God  has  nia<le  us  "to  know  him,  love  him, 
and  serve  him  in  this  world,  and  to  be  happy  with 
him •  I'oiever  in  the  next,"  it  follows,  as  a  necessary 
consequence,  that  we  are  bound  to  take  the  meana 
of  accKUiplishing  this  end  of  our  creation.  But,  as 
we  cannot  take  means  of  which  we  are  ignorant,  it 
also  follows  that  we  are  bound  to  learn  what  those 
means  are,  and  how  to  employ  them.  Now,  we 
acquire  this  necessary  knowledge,  by  acquiring  a 
knowledge  of  our  Religion ;  and  therefoie,  as  attending 
Catechetical  Instructions  is  the  chief  means  by  which 
people  generally  come  to  know  their  Religion,  I  will 
show,  1st,  The  Necessity  of  each  one  learning  his 
Religion,  or  the  Obligation  of  attending  to  Religious 
Instruction ; — 2dly,  The  great  Advantages  of  being 
well  instructed ; — and  3dly,  The  lamentable  Evils 
arising  from  ignorance. — After  this,  I  will  point  out 
the  Mt^ans  of  becoming  instructed. 

I:  The  obligation  of  learning  our  Religion  arises, 
in  the  first  place,  from  the  express  command  of 
Almighty  God : — In  the  Old  Law,  God  commanded 


1 1 


:! 


ll' 


I 


I ; 


I 


:l 


20 


PRELIMINARY   INSTRUCTION. 


his  people  to  be  careful  to  learn  liis  precepts  and  or- 
dinances; the  ceremonies  of  Religion;  and  what  ho 
had  done  for  them ;  and  to  teach  these  things  to  their 
children :  "  Lay  up  these  my  words  in  your  hearts 
and  minds,  and  hang  them  for  a  sign  on  your  hands, 
and  place  them  between  your  eyes;  teach  your  chil- 
dren that  they  may  meditate  on  them." '  Are  Chris-  , 
tians  to  be  less  diligent,  &c.  ? 

In  the  New  Law,  Christ  requires  his  Apostles  (and 
their  successors)  to  "teach  all  nations;"' to  "preach 
the  Gospel  to  every  creature:"'  Now,  this  implies 
a  necessity  in  the  people  to  learn.  And  we  may 
judge  of  the  importance  of  being  instructed,  by  the 
diligence  with  which  the  Apostles  fulfilled  this  duty 
of  teaching, — and  also  by  the  express  declaration  of 
Christ :  "  He  that  believeth  not,"  i.  e.,  he  who  receives 
not  what  you  teach,  ''shall  bo  condemned."*  And 
again  :  "  He  tliat  heareth  you,  heareth  me ;  and  he 
that  despiseth  you,  despiseth  me;"*  i.  e.,  he  who  re- 
fuses or  neglects  to  hear  yow,  is  as  guilty  as  if  he  re- 
fused or  neglected  to  hear  me;  l)jcause  you  teach  in 
ray  name,  and  by  my  authority. 

But,  if  God  had  given  no  express  command  on  this 
subject,  still  you  would  be  obliged  to  get  instructed  ; 
because  a  knowledge  of  Religion  is  necessary  for 
beino-  saved.  Now  this  knowledge  consists  in  knowinjj 
God — his  Perfections, — the  wonders  of  his  works, — 
and  V  lat  he  has  done  for  us  ; — in  knowing  the  end 
of  our  creation, — the  homage  we  owe  to  our  Creator, 
and  how  we  are  to  pay  it, — the  commandmet'ts  wo 
liave  to  observe, — and  the  rewards  we  have  to  o^iin  • 
— and  knowing  the  means  of  gaining  those  ri.*v;iids. 


» Deut  xl.  13, 19,  20.  «  Matt  xsviii.  19. 

*  Mark  xvi.  16.  •  Luke  x. 


3  Mtirk  xvi.  15. 
16. 


PBELIMINARY  INSTRUCTION. 


n 


And  can  you  be  well  acquaintt'd  with  tliese  impoatant 
truths      ihoiit  taking  means  t  >  Icani  tlifiu  ? 

1.  Instruction,  then,  teaches  u-s  lo  knon  Cod — his 
Perfections;  what  he  has  done  for  iis  >  Ore  ito'r, — 
what  as  Redeemer; — and  the  oilier  articles  of  Chris- 
tian belief.  All  tiiese  we  must  believe,  for  "  wiiliout 
faith  it  is  impossible  to  please  God ;" '  and  "  he  that 
belicveth  not  shall  be  condemned.'"'  But  how  cn[\  wd 
believe  witlnHit  knowing?  and  how  can  we  knotOy 
withouu  U '^tAing  instructed  ?  "  How  shall  they  believe 
hi'.),  of  vvlioiri  they  have  not  heard?  and.  how  shall 
they  I  'r  without  a  prea«dier  ?  Faith  then  cometU  by 
^caring."'  [Example  of  the  Eunuch  of  Queen  Can- 
dace'. — "Philip  said:  Thiidvestthou  that  thou  under- 
standest  what  thou  readest?  who  said:  Aud  how  can 
I,  unless  some  man  show  me?"**) 

2.  We  are  placed  in  this  world  for  a  paiticular 
end;  viz.,  to  worship  God  and  keep  his  command- 
ments in  this  life ; — and  to  be  rewaided  in  the  next. 
Now,  we  worship  God  and  keep  his  commanrlments, 
by  practising  the  Religion  of  Christ.  But  how  can 
we  practise  it,  unless  we  are  instructed  in  what  the 
Christian  Religrion  teaches  ?  Persons  ignorant  of  their 
duty  are  answerable  for  their  ignorance,  if,  tliiough 
their  own  fault,  they  have  neglected  Instructions. 
You  hardly  can  be  ignorant,  except  through  your  own 
fault;  because  public  instructions  are  regularly  given; 
and  by  attending  to  them,  every  one  may  know  all 
that  is  necessary  tor  salvation — all  the  necessary 
means  of  beinj;  saved. 

3.  Among  these  means  of  salvation,  the  most  ef- 
fectual are  the  Sacraments,     By  a  good  use  of  them, 


TTeb.  xi   6. 
3  Mark  xvi.  11 


8  Rom.  X.  14,  IT. 
*  Acts  viii.  80,  81. 


22 


PRELIMINARY   INSTRUCTION. 


h  :    '  I 


I 


!!l 


we  receive  grace  (without  which  we  can  do  nothing), 
for  they  are  the  channels  of  grace.  How  important 
then  it  is,  to  be  instructed  in  the  nature  and  effects  of 
the  Sacraments,  and  in  the  dispositions  necessary  for 
worthily  receiving  them!  For,  without  knowing  these, 
we  cannot  make  ^  good  use  of  the  Sacraments  ;  and 
thus,  without  Instruction,  the  means  of  salvation  be- 
come useless. 

[Apply  in  a  similar  manner  any  other  important 
duties.^ 

II.  There  are  very  great  advantages  to  be  derived 
from  attendinjx  relio-ious  Instructions.  For  Reliojion 
IS  the  science  of  salvation ; — by  learning  what  it 
teaches,  you  learn  how  to  save  your  soul ;  whjit  ad- 
vantages, then,  in  attending  Instructions  !  Salvation 
is  a  difficult  work, — beset  with  temptations,  and 
snares; — the  enemy  is  always  seeking  your  ruin; 
now.  Instruction  enables  us  to  pass  uninjured  through 
all  these  ditficulties,  (fee. 

We  cannot  be  too  well  instructed.  Good  instruc- 
tion is  a  seed,  which,  sooner  or  later,  will  produce 
fruit.  Well-instructed  persons  are  more  firm  in  their 
faith, — can  withstand  greater  assaults,  <fec. ;  because 
they  know  how  to  cast  themselves  on  God,  and  to 
seek  his  assistance ;  therefore  they  are  not  so  liable 
to  fall  off.  And  if  they  do  fall,  they  more  easily  rise, 
because  they  know  the  means ;  and  they  sooner  rise, 
because  their  remorse  is  greater — they  cannot  still 
the  voice  of  their  conscience.  What  advantages, 
then,  in  being  well  instructed  !  ', 

III.  But  on  the  other  hand,  most  lamentable 
ARE  THE  coNSKQUENOES  arising  from  ignorance  !  it 
is  impossible  to  enumerate  the  evils,  (fee.  Ignorance 
is  the  cause  of  heresies,  and  of  persecutions  :  "  For 


PRELIMINAET   INSTRUCTION. 


23 


,!  they  had  known^  they  would  never  have  crucified 
the  Lord  of  glory." '  Whence  proceeds  such  a  geneial 
forgetfulness  of  God  ?  what  is  the  cause  of  that  indif- 
ference for  Religion,  which  is  so  common  in  the  world  ? 
Ignorance.  For  no  wonder  that  Religion  is  so  little 
practised  by  those  who  are  ignorant  of  what  it  teaches. 
It  will  be  found,  at  the  last  day,  that  many  have  been 
lost  through  ignorance,  who,  had  they  attended  to 
instructions,  would  have  been  saved.  For,  as  St. 
Augustine  says,  "  Ignorance,  when  avoidable,  is  a  sin." 
And,  as  it  is  a  sin  attended  with  such  lamentable  con- 
sequences, take  care  not  to  become  guilty  of  it ;  with 
this  view,  resolve  to  be  attentive  in  future  to  religious 
Instructions. 


^rdtminarg  liislrnctioiT  conthttttb. 
On  the  Means  of  acquiring  Instruction. 

Having  shown  the  Obligation  and  Advantages  of 
attending  to  religious  Instruction,  and  also  the  great 
Evils  arising  from  ignorance  ;  I  will  now  point  out 
the  Means,  which  you  should  employ,  of  becoming 
instructed.  You  have  abundant  means,  if  you  will 
but  make  use  of  them. 

1.  The  first  means  is  by  Private  Instruction,  i.  e., 
by  such  as  is  derived  from  Parents  or  Friends,  or 
from  one's  own  reading. 

They  who  can  read,  ought ;  for,  the  being  able  to 
read  is  a  talent  to  be  returned  with  interest ; — they 
who  cannot  read,  may  easily  get  others  to  read  for 
them ;  and  they  would,  if  truly  zealous,  and  anxious 
to  be  instructed.  [Example :  When  persons  are  de- 
ficient in  the  knowledge  of  their  trade,  do  they  not 

» 1  Cor.  ii.  8. 


24 


PRELIMINARY    INSTRUCTION. 


lii 


take  every  meaDs  and  opportunity  of  gaining  more 
information  ?) 

They  who  are  able  to  instruct  the  ignorant,  cannot 
perform  a  more  meritorious  work:  it  is  a  great  charity ; 
it  is  one  of  the  spiiitual  works  of  mercy  ; — it  is  what 
Christ  came  from  heaven  to  do,  and  to  set  us  an  ex- 
ample of  *'Tliey  who  instruct  many  to  justice,  sliall 
shine  as  stars  for  all  eternity."'  It  is  a  work  most 
pleasing  to  God  ;  highly  beneficial  to  our  neiuhbors, 
and  filso  to  ourselves;  for  it  will  draw  down  blessings 
on  both. 

But  fathers,  mothei's,  and  all  heads  of  familie?i,  are 
more  particulMrly  called  upon  to  perform  this  ofiice  of 
instruction  :  "  If  any  man  have  not  care  of  his  own,  and 
especially  those  of  his  house ;  he  hath  denied  the 
faith,  and  is  worse  than  an  infidel.'"^  Some  parents 
imao-ine  themselves  excused  from  the  obli^'ation  of 
instructing,  thinking  it  is  their  Pastor's  duty.  It  is 
his  duty ;  but  they  are  not  excused  on  that  account; 
they  are  more  strictly  bound,  with  regard  to  tlieir  own 
children,  than  their  Pastor;  yet,  how  ijenerallv  is  this 
duty  neglected  !  How  many  parents  will  have  reason 
to  weep  and  tremble,  when  they  stand  before  the 
judgment-seat  of  God?  for  they  will  have  a  severe 
account  to  give ! 

It  f  )llows,  therefore,  that  ill-instructed  parents  are 
under  a  double  obligation  of  attending  Insti  uctions, 
in  order  that,  by  becoming  instructed  themselves,  they 
may  be  able  to  teach  their  children.  Every  parent 
can. am]  ought  to  teach  his  children  who  God  is, — to 
say  their  prayers, — to  avoid  sin, — to  fear  hell, — to 
desire  heaven,  &c. 

2.  The  second  means  is  by  Public  Instruction ; 


1  Pan.  xii.  8. 


a  1  Tim.  v.  8. 


PRELIMINARY   INSTRUCTION. 


25 


tbat  is,  by  attending  regularly  at  the  instructions 
which  are  given  publicly  by  their  Pastor.  This  is  a 
means  of  divine  institution:  "The  lips  of  the  Priest 
shall  keep  knowledge,  and  they  shall  seek  tlie  law  at 
his  mouth."*  "  Go  and  teach  all  nations, .  .teaching 
them  to  observe  all  things  whatsoever  I  have  com- 
manded you ;  and  behold  I  am  with  you  all  days, 
even  to  the  end  of  the  world  ;"^  and  therefore,  "he 
that  heareth  you,  heareth  me."^  Thus,  it  is  Christ 
himself  who  teaches  by  his  ministers:  "For  Christ 
therefore  we  are  ambassadors,  God  as  it  were  exhcrrt- 
ing  by  us.'"*  The  opportunity  of  receiving  Instruction 
from  those  who  are  duly  appointed  to  teach,  is  a 
special  grace.. to  be  accounted  for  hereafter.  How 
many  neglect  this  grace  !  and  allow  those  under  their 
charge  to  neglect  it  also  ! 

There  are  some  who  think  it  a  matter  of  little 
consequence  to  neglect  the  explanation  of  the  Cate- 
chism; imagining  themselves  sufficiently  instructed — 
a  sure  sign  they  are  ignorant.  In  the  atiair  of  Re- 
lio-ion  and  salvation,  even  the  most  learned  have  al- 

•  r- 

ways  something  more  to  learn.  [Paraphrase  the 
parable  of  the  talents,^  by  showing  that  the  more 
persons  have,  the  more  they  are  expected  to  gain ;  and 
that  if  they  do  not  improve  their  talent^  it  will  be  taken 
away.] 

These  persons,  who  imagine  themselves  to  be  suf- 
ficiently instructed,  may  perhaps  know  their  Pray- 
ers,— the  Articles  of  the  Creed, — the  Command- 
ments— the  Sacraments.  But  is  nothing  more  re- 
quired of  them  ?  Do  they  know  how  to  defend  the 
articles  of  their  belief?     Are  they  "always  ready  to 


»  Mai.  ii.  7. 

a  Matt,  xxviii.  19,  20. 


3  Luke  X.  16. 
«  2  Cor.  V.  20. 

8 


»  Matt  XXV.  14  to  30. 


26 


PRELIMINARY   INSTRUCTION. 


i 


satisfy  every  one  that  asketh  them  a  reason  of  that 
hope  which  is  in  them  ?" ' — Do  they  know  what  par- 
ticular actions  are  forbidden  by  each  Commandment? 
and  how  to  make  the  best  use  of  the  Sacraments  ? — 
Do  they  know  how  to  escape  the  dangers  of  the 
world, — the  snares,  delusionvS,  and  temptations  of  the 
devil, — the  allurements  of  self-love,  and  of  their  pas- 
sions ? — Do  they  know  the  best  means  of  becoming 
daily  more  and  more  perfect?  Until  you  know  a// 
these,  you  are  not  so  sufficiently  instructed,  as  to  be 
at  liberty  to  neglect  the  public  instructions  of  your 
Pastor :  unless  distance,  or  some  other  great  incon- 
venience, excuse  you.  For  these  public  instructions 
are  not  for  c  "Idren  only,  but  for  all. 

Persons  wni  sometimes  excuse  themselves  from 
attending,  by  saying  they  have  no  time.  No  time! 
Whv  are  thev  forbidden  to  work  on  Sundavs  and 
Holydays  ?  Why  are  they  sent  into  this  world  ?  What 
js  time  given  them  for?  Is  it  really  want  of  time^  or 
want  of  zeal  and  diligence  ?  Could  they  not  find  time, 
by  a  little  forecast  and  contrivance  ? — And  after  all, 
what  employment  is  so  important  as  learning  how  to 
save  one's  soul  ?  "  What  doth  it  profit  a  man,  if  he 
gain  the  whole  world,  and  lose  his  own  soul?"'*  Be 
diligent,  therefore,  and  regular,  in  attending,  &c. 

3.  I  will  now  say  a  few  words,  in  conclusion,  on 
the  dispositions  necessary  for  profiting  by  instruc- 
tions : — You  should  ask  God  to  enlighten  your  mind 
to  understand,  and  to  dispose  your  heart  to  receive 
and  practise,  what  you  are  about  to  hear.^ — "  Our 
words,  when  we  instruct  (says  St.  Augustine),  are  like 
the  labors  of  a  gardener,  wheu  he  cultivates :  they 
cannot  produce  any  fruit,  unless  God  give  it."     For 

1  1  Peter  ill.  15.  a  Matt  xvl.  26.  s  Acts  xvl.  14. 


A 


END   OF   MAN,    ETC. 


27 


it  is  "  God  that  giveth  the  increase." '  To  God,  then, 
we  must  apply  :  the  Pastor  before  he  instructs, — the 
people  before  they  hear :  the  Pastor,  also,  after  he 
luis  instructed,  should  ask  a  blessi^^g  on  what  he  has 
said, — the  people  on  what  they  have  heard. 

During  the  time  of  instruction,  you  should  of  course 
be  very  attentive :  when  you  hear  any  thing  which  is 
particularly  applicable  to  yourselves,  you  should  try 
to  remember  it;  and  should  resolve  there  and  then  to 
put  it  in  practice.  For,  the  chief  end  of  instruction 
is  to  know  what  to  practise,  and  how  to  practise  it. 
In  order  to  be  "  blessed,"  you  must  not  only  "  hear 
the  word  of  God,"  but  you  must  also  ^''keep  it^^ 
"  My  word  shall  not  return  to  me  void^^ 

Lament  the  little  profit  which  you  may  have  hith- 
erto derived  from  instruction;  and  the  loss  of  so  many 
instructions  which  you  have  neglected  to  attend  to  ; — 
resolve  to  be  more  diligent  and  regular  in  future ; — 
and  endeavor  henceforth  to  profit  by  every  opportu- 
nity of  instruction,  which  shall  be  oftered  you. 


EXPLANATION  OF  THE 


Instruction  I. 

On,  the  Existence  of  Ood^ — the  End  of  our  Creation^ 
— the  Immortality  of  the  soul^ — and  Free-ioill. 

Who  made  you  ? — God.  • 
»lCor.  111.  7.  2  Luke  xi.  28.  s  isaiah  Iv.  11. 


\r- 


II 


!   1 


i  i 


28 


END  OF  MAN,   ETC. 


Why  did  God  make  you  9 — To  know  him,  love  him,  and 
serve  him  in  this  world  ;  and  to  be  happy  with  liim  forever 
in  the  next. 

To  whose  likeness  did  God  make  you  ? — God  made  me  to  his 
own  image  and  likeness. 

Is  this  likeness  in  your  body  or  in  your  soul  ? — In  my  soul. 

In  ichat  is  your  soul  like  to  God  ? — In  this,  that  my  soul  is 
a  spirit,  lias  understanding  and  free-will,  and  is  immortal. 

What  do  you  mean  when  you  say  your  soul  is  immortal  ? — I 
mean  that  uiy  soul  can  never  die. 

In  what  else  is  your  soul  like  to  God  ? — In  this,  that  as  in  one 
God,  there  are  three  persons  ;  so  in  my  one  soul,  there  are 
three  powers. 

Which  are  these  three  powers  ? — My  will,  my  memory,  and 
my  understanding. 

I.  The  Catechism  very  properly  commenoes  by 
pointing  out  the  existence  of  a  God,  as  our  Creator  ; 
and  that  we  are  bound,  as  his  creatures^  to  know,  love, 
and  serve  him. 

How  do  you  knoio  that  there  is  a  God  ? 

1.  The  very  fact  of  our  own  existence  proves  it ;  for, 
if  we  ask  ourselves  this  question  :  "  Wlio  mtide  me  .^" 
we  can  find  no  reasonable  answer,  except  this  :  "^ 
aelf -existent  Beings  Again,  if  we  ask  the  ditferent 
things  around  us,  their  answer  must  be  the  same. 
From  this  self-existence  of  God,  all  his  other  perfec- 
tions flow. 

2.  The  m;ignificenee  and  harmony  of  the  creation 
prove  it:  all  nature  proclaims  the  existence  of  a  God. 
.  3.  There  is  another  proof  which  comes  more  home  ; 
conscience   proves   there   is   a   God — that   there    is 

an   ail  seeing    witness For,  whence    comes    that 

pleasure  which  we  expeiience  after  performing  good 
woiks?  consolation  in  patient  suttering?  contidenoe 
in  death  ? — whence  that  remorse  after  secret  crimes  ? 
toj-rors  at  death  ?  &c.,  &c.  Hence  there  cannot  be  a 
real  Atheist. 


i 


END    OF   MAN,    ETC. 


29 


>iet  crimes 


II.  Knowing,  then,  that  there  is  a  Ood  (and  we 
are  bound  to  know  this,  for  God  made  ns  to  know 
kim)y  we  must  as  a  necessary  consequence  of  this 
knowledge,  love  and  serve  him.  For  why  did  God 
make  you  ? 

St.  Paul  teaches  us  that  we  cannot  "come to  God," 
or  be  eternally  happy  with  him,  "  without  believing 
that  he  is,  and  that  he  is  a  rewarder  to  tliem  that 
seek  him." '  But  if  we  content  ourselves  with  know- 
ing  and  believing  only ^  we  fall  far  short,  kc.  For  God 
commands  us  to  love  him  also, — and  to  love  him 
above  all  things;  i.  e.,  with  a  love  oi preference :  "For 
he  that  loveth  father  or  mother  more  than  me,  is  not 
worthy  of  me."^  [Example  of  Abraham  in  being 
ready  to  sacrifice  his  only  son;^ — and  also  of  the 
Apostles,  in  being  able  to  say  :  "  Who  shall  separate 
us  from  the  love  of  Christ  ?  shall  tribulation  ?  or 
persecution  ?  or  the  sword  ? . .  I  am  sure  that  neither 
life,  nor  death,.. nor  things  present,  nor  things  to 
come,,  .nor  any  other  creature,  shall  be  able  to  sepa- 
rate us  from  the  love  of  God,  which  is  in  Christ  Jesus 
our  Lord."*  Every  one  of  us  should  be  able  to  say 
the  same.) 

How  are  you  to  show  that  you  love  God  1  By 
faithfully  serving  him  :  "  If  you  love  me,  keep  my 
commandments."*  Like  the  Martyrs,  we  must  be 
ready  to  sutler  all — to  sacrifice  all,  rather  than  dis- 
obey, &c. 

This  knowing,  loving,  and  serving  God,  is  the  way 
by  which  we  were  to  arrive  at  the  great  end  for  which 
we  were  created — the  enjoyment  of  God  in  a  happy 
eternitv.     For, 


1  TTeb.  xi.  6. 

2  Matt.  X.  8T. 


'  Gen.  xxii. 
*  Ron».  vii.  35,  88,  39. 
3» 


»  John  xiv.  15. 


I 


II: 
\4  '! 


■^' 


; 


'\ 


; 


I  { 


30 


END   OF   MAN,   ETC. 


Whij  did  God  make  you  ? — ^To  know  him,  love  him,  and 
serve  him  in  this  world ;  and  to  be  i.'  ppy  with  him  for- 
ever in  tlie  next. 

The  happiness  provided  for  us  in  the  next  life 
cannot  be  conceived,  much  loss  described;  it  con- 
sists in  the  beatific  vision.  {^Example:  How  enrap- 
tured witli  deli<^ht  the  three  Apostles  were,  when 
they  beheld  our  blessed  Lord  transfigni-ed  before 
them  !) '  The  happiness  of  heaven  is  to  be  given  to  us, 
as  a  reward  ;  we  are  placed  here  for  a  short  time,  in 
a  state  of  trial,  to  merit  it.  Therefore,  be  diligent  in 
lovinu:  and  serving  God  ;  and  he  will  be  libend  in 
rewarding*  you — he  will  make  you  happy  with  him- 
self in  heaven  ;  because  that  is  the  end  for  which  he 
created  you. 

i 

III.  To  whose  likeness  did  God  make  you  ? — God  made  me  to 
his  own  image  and  lilceness. 

Is  this  likeness  in  your  body  or  in  your  soul? — In  my  soul. 

After  having  created  heaven  and  earth,  God  held 
a  council  within  himself,  "  8,nd  he  said  :  Let  us  make 
man  to  our  own  image  and  likeness. .  .and  God  cre- 
ated man  to  his  own  imasre."^  The  ivhole  husines'i 
of  our  life  consists  in  laboring  to  perfect  this  image  of 
God  in  our  soul. 

In  making  man,  God  formed  his  body  "of  the 
slime  of  the  earth ;  and  breathed  into  his  face  the 
breath  of  life,  and  man  became  a  living  soul ;"'  i.  e., 
God  gave  him  a  soul  which  is  spiritual  and  immortal^ 
like  himself.  ' 

What,  do  you  mean  token  you  say  your  soul  is  immortal? — I 
mean  that  my  soul  can  never  die. 

When  the  body  dies,  the  soul  does  not.  How  do 
we  know  this  ?     We  know  it, — 


» Matt.  xvil.  1-9. 


'  Gen.  i.  26,  27. 


»  Gen.  li.  7. 


END   OF  MXn,   etc. 


31 


1.  From  reason: — Tlie  soul  ia  a  spirit;  and  rea- 
son kIi.iws  that  it  is  not  the  nature  ut'  a  .spirit  to  die; 
because,  being  a  simple  imniaterial  substance,  it  con- 
tains in  itself  no  i)riiiciple  of  dissohuion. 

2.  From  the  divine  justice: — For,  being  infinitely 
jiipt,  (iod  will  reward  virtue,  and  punish  vice.  Now, 
it  vtrv  often  liappens,  that,  during  life,  the  wicked 
prosper,  <fec. . .  ;  while  the  good  ate  afflicted,  oppress- 
ed, persecuted  unto  death,  «fec. .  .But,  if  there  were 
no  future  liie,  where  would  be  the  jus  ice  of  God? — 
Tliis  consideration  made  the  Psalmist  say:  "Behold 
these  are  sinners;  and  yet  abounding  in  the  world 
they  have  obiained  riches,  .and  /  have  been  scourged 
all  the  day. .  .1  studied  that  I  might  know  this  thing; 
it  is  labor  in  my  sight  until  I  go  into  the  Sanctuary 
of  God,  and  understand  concerning  their  last  ends."' 

3.  From  divine  Revelation  ;* — "  God  created  man 
incorruptible."*  "The  souls  of  the  just  are  in  the 
hand  of  God,  and  the  torment  of  death  shall  not 
touch  them.  In  the  sigl«t  of  the  unwise  they  seemed 
to  die;  and  their  going  away  from  us  was  taken  for 
utter  destruction  :  but  they  are  in  peace ;.  .their  hope 
is  full  of  immortalitv."^ 

IV.  What  is  meant  hy  free-will  ?  It  is  that  power 
or  faculty  of  the  soul,  by  which  we  are  enabled  to 
choose  either  to  do  good,  or  to  do  evil.  Free-will  is 
necessary  in  a  state  of  tiial :  for,  without  it,  there 
would  be  no  merit.  "Before  man  is  life  and  death, 
good  and  evil;  that  which  he  shall  choose  shall  be 
given  him."*  "God  will  render  to  every  man  accord- 
ino;  to  his  works."® 

1  Ve,  IxxH.  12  to  17. 

8  3  Kinirs  xvii  21,  22.    Matt  xii.  82.    LI?,  xvl.  22  to  81.    Lk.  xxiil.  42, 

43.     1  Pet.  iii.  19,  20.         »  Wisd.  il.  28.        «  Wisd.  ili.  1  to  4. 
6  Eccli.  XV.  IS.    DeuU  xxx.  15,  19.  «  Rom.  ii.  6. 


32 


NECESSITY   OF   WOKSHIPPING  GOD. 


'\ 


llf 


Instruction  II. 

On  the  Folly  of  neglecting  /Salvation;  on  woi'sJnpping 
Ood  by  Faith^  Hope,  and  Charity  ; — and  on  the  hap- 
piness of  attending  to  this  worship  of  God. 

Which  must  you  take  most  care  of, — your  body  or  your  soul  ? — 
Of  my  80ul. 

Why  so  ? — Because  Christ  has  said,  "  What  doth  it  profit 
a  man,  if  he  gain  the  whole  worhJ,  and  lose  his  own  soul  V 

What  must  you  do  to  save  your  soul? — I  u)nst  worship  God 
by  faith,  hope,  and  charity  ;  that  is,  I  must  bulieve  in  him, 
hope  in  him,  and  love  him  with  my  whole  heart. 

I.  These  words,  "  What  doth  it  profit  a  man,  if  lie 
gain  the  \Yhole  world,  and  lose  his  own  soul," '..de- 
serve our  most  serious  attention ;  yet,  alas  !  how  few 
reflect,  <fec...To  judge  from  the  general  conduct  of 
mankind,  we  might  suppose  that  riches  and  earthly 
enjoyments,  are  the  sole  objects  of  their  pursuit... 
Yet  how  little  do  these  things  profit,  &c.  ? 

Example  of  Solomon : — ''  He  surpassed  m  riches 
all  that  were  before  him  in  Jerusalem ;"  and  he  said  : 
*'  Whatsoever  my  eyes  desired,  I  refused  them  not"; 
and  I  withheld  not  my  heart  from  enjoying  every 
pleasure,  and  delighting  itself  in  the  things  which  I 
had  prepared.  And  when  I  turned  myself  to  the  la- 
bors wherein  I  had  labored  in  vain,  I  saw  in  all  things 
vanity  and  vexation  of  mind."* 

Example  of  the  rich  man  who  was  summoned  out  of 
life  in  the  very  act  of  exulting  in  his  wealth  : — Ke- 
joicing  in  his  abundance,  he  said  :  "Soul,  thou  hast 
much  goods  laid  up  for  many  years :  take  thy 
rest ;   eat,  drink',  and  make  good  cheer.     But  God 


1  Matt  xvi.  26. 


3  Eccles.  ii.  1  to  11. 


I. 


NECESSITY   OF   WORSHIPPING   GOD. 


33 


said  to  hira :  Thou  tool !  this  night  do  they  require 
thy  soul  of  thee ;  and  whoso  shall  those  things  be, 
which  thou  hast  provided  ?  So  is  he  that  layetii  up 
treasure  for  himself,  and  is  not  rich  towards  God."' 

Kxample  of  Dives  and  Lazarus : — "  There  was  a 
certain  rich  man  who  was  clothed  in  purple  and  tine 
linen,  and  feasted  sumptuously  every  day.  And  there 
was  a  certain  beggar,  nami^d  Lazarus,  who  lay  a  his 
gate,  full  of  sores ;  desiring  to  be  filled  with  the 
crumbs  that  fell  from  the  rich  man's  table,  and  no 
man  did  give  him.  And  it  came  to  pass  that  the 
beggar  died,  and  was  carried  by  angels  into  Abraham's 
bosom.  And  the  rich  man  also  died ;  and  he  was 
buried  in  hell.  And  lifting  up  his  eyes  when  he  was 
in  torments,  he  saw  Abraham  afar  off,  and  Lazarus  in 
his  bosom.  And  he  cried^  and  said  :  Father  Abraham, 
have  mercy  on  me ;  and  send  Lazarus  that  he  may 
dip  the  tip  of  his  finger  in  water  to  cool  my  tongue  ; 
for  I  am  tormented  in  this  flame.  And  Abraham  said 
to  him  :  Son,  remember  that  thou  didst  receive  good 
things  in  thy  lifetime,  and  likewise  Lazarus  evil 
thiiitis :  but  now  he  is  comforted,  and  thou  art  tor- 
mented."' 

What  a  fully  it  is,  thus  to  condemn  one's  self  to 
endless  misery,  for  the  sake  of  a  few  momentary 
enjoyments!  What  doth  it  profit  a  man  to  have 
gained  the  whole  world,  when  his  soul  is  lost?  lost 
irrecoverably ! 

IT.  What  must  you  do  to  save  your  soul  ? — I  must  worship 
God  by  faith,  hope,  and  charity  ;  that  is,  I  must  believe  in 
him.  hope  in  him,  and  love  him  with  my  whole  heart. 

Faith,  Hope,  and  Charity  are  virtues  that  relate 
immediately  to  God.     They  aie  not  acquired  but  in- 


»  Luke  xii.  16-31. 


a  Luke  xvi.  19-31. 


i    I 


•■i 


\ 


II 


^  N 


84 


NECEbSITY   OF    WORSHIPPING   GOD. 


fused :  we  sliould  pray  for  tliem,  and  make  Acts  of 
them ;  because  they  are  necessary  for  salvation.  It 
is  by  these  virtues  (which  inchide  every  other),  that 
we  must  worship  God.  , 

How  do  wo  worship  God  by  Faith  ?  When  wo 
believe  all  he  has  revealed,  because  he  is  the  very 
truth,  and  believe  it  whether  we  comprehend  it  or 
not ;  we  then  give  him  the  homage  of  our  reason,^ 
W(;  pay  homage  to  his  eternal  truth.  • 

How  do  we  worship  God  by  Hope?  When  we 
serve  him  with  full  assurance  of  obtaining,  &c.,  rest- 
ino;  that  assurance  on  the  reflection  that  God  is  infi- 
nitely  yood^  merciful^  powerful,,  2i.\\(\.  faithful ;  we  then 
give  him  the  homage  of  our  confidence, — we  pay 
nomage  to  his  goodness,  power,  and  promises.     This 

Eerfect  confidence  is  a  homage  very  pleasing  to 
im. 
How  do  we  worship  God  by  Charity  ?  When  we 
love  him  above  all  things,  because  he  is  infinitely  de- 
serving of  our  love ;  i.  e.,  when  we  love  him  for  his 
oion  sake,  and,  on  this  account,  obey  his  will ;  we 
then  give  him  the  homage  of  our  heart  or  affections, — 
we  pay  homage  to  all  his  divine  perfections,  by  which 
he  is  infinitely  good  in  himself,  and  infinitely  deserv- 
ing of  our  love.  This  is  the  most  pleasing  homage 
we  can  pay  him. 

HI.  To  worship  God,  by  exercising  these  three 
virtues;  or,  in  other  words,  to  worship  him  by  lead- 
ing a  truly  virtuous  life,  is  a  sure  means  of  becoming 
happy,  not  only  in  heaven,  but  even  in  this  life. 
There  can  be  no  true  happiness  without  peace  and 
contentment  of  mind ;  now,  earthly  enjoyments,  and 
sinful  gratifications, can  never  produce  this;  but  they 
have  a  contrary  effect :  "  For  the  wicked  are  like  a 


NECESSITY   OF    WORSHIPPING   OOD. 


35 


raging  sea,  which  can  never  rest. ..  .There  is  no 
peace  for  the  wicked,  saith  the  Lord  (rod." ' 

It  is  in  the  service  of  God  onli/,  that  true  peace  or 
content  of  heart  can  be  found;  because  this  is  the 
jrift  of  God — a  gift  wl.ich  he  promises  to  liis  servants  : 
''  Teace  I  leave  you,  my  peace  I  give  unto  you ;  not 
as  the  world  giveth,  do  I  give  unto  you."''  Here  is 
promised  a  peace  far  superior  to  the  false  peace  of  the 
world — even  "the  peace  of  God,  which  surpasseth 
all  understanding."^ — "a  joy  which  no  man  shall 
take  from  you."*  This  is  that  hundredfold,  vvliich 
God  gives  to  those,  who,  for  his  sake,  renounce 
earthly  attachments.* 

What  greater  happiness  can  there  be,  than  the 
testimony  of  a  ^ood  conscience  ?  "  For  our  glory  is 
this,  the  testimony  of  our  conscience."^  This  is  a 
source  of  the  greatest  comfort;  and  draws  down  every 
grace  and  blessing :  "  If  our  heart  reprehend  us  not, 
we  have  confidence  towards  God ;  and  whatever  wo 
shall  ask,  we  shall  receive  of  him."^ 

It  is  this  confidence  towards  God,  that  makes  the 
virtuous  man  happy  in  life,  and  liappy  in  death  : 
"The  fear  of  the  Lord  shall  delight  the  heart,  and 
shall  give  joy  and  gladness,  and  length  of  days.  With 
him  that  feareth  the  Lord,  it  shall  go  well  in  the 
latter  end ;  and  in  the  day  of  his  death  he  shall  be 
blessed."* 

Enter,  therefore,  in  good  earnest,  upon  the  prac- 
tice of  virtue ; — serve  God  diligently,  and  with  a 
\Yilling  heart; — and  your  reward  will  be  very  great, 
not  only  in  heaven,  but  even  in  this  life 


1  Is.  Ivii.  20,  21.  3  Phil.  iv.  7.  »  Mark  x.  29,  80. 

'  John  xiv.  27.  *  John  xvi,  22.  «  2  Cor.  i.  12. 

T  1  John  iii.  21.  a  Eccli.  1. 12, 18. 


I  ti    it 


I,  II 

I 


36  RULE   OF  FAITH. 


Instruction  III. 

The  Rule  of  Faith. 

What  is  Faiik  i — It  is  to  believe,  without  doubting,  what- 
ever God  teaches. 

Why  must  you  believe  whatever  God  teaches  ? — Because  God  is 
the  very  truth,  and  cannot  deceive,  nor  be  deceived. 

How  aye  you  to  know  what  the  things  are  ivhich  God  teaches  ? — 
By  the  testimony  of  the  Catholic  Church,  which  God  has 
appointed  to  teach  all  nations,  all  those  things  which  he  has 
revealed. 

Faith,  as  applied  to  revealed  truths,  is  a  complete 
certainty — "it  is  the  evidence  of  things  that  appear 
not.'"  To  have  Faith,  therefore,  is  to  be  quite  cer- 
tain of  the  truths  we  profess ;  for,  if  there  be  any 
doubt  or  misgiving,  it  is  not  Faith  ;  but  only,  at 
most,  a  strong  opinion.  Divine  Faith  is  distinguished 
from  mere  human  belief,  by  the  authority  on  which  it 
is  grounded.  That  which  makes  Faith  divine  is  this 
— believing  revealgd  truths  because  God,  who  is  truth 
itself,  has  declared  them  ;  for  what  he  has  said,  must 
be  true,  whether  we  comprehend  it  or  not. 

But  has  God  left  us  any  certain  means  or  rule, 
whereby  we  can  know  ivith  certainty  what  he  has  said 
or  levealed  ?  He  has :  the  Catechism  says,  we  are  to 
learn  this  from  the  Cliurch — from  that  very  Church 
which  God  has  established,  and  "  appointed  to  teach 
all  nations  all  those  things  which  he  has  revealed."^ 

As  there  is  but  "owe  Zo;-g?,"  so  there  cau  be  but 
'•''one  faith, ^^ — but  one  true  Church;  for  Christ 
could  not  teach  contradictory  doctrines.  Now,  it  is 
by  the  belief  and  practice  of  what  he  did  teach,  that 
we  are  to  be  saved :  "  He  that  believeth  and  is  bap- 
tized, shall  be  saved  ;  but  he  that  believeth  not,  shall 


»  Heb.  ri.  1. 


«  Matt,  .xxviil.  19,  20. 


'  Eph.  iv.  5. 

A 


RULE   OF   FAITH. 


37 


be  condemned."^  Therefore,  it  is  a  matter  of  the 
greatest  consequence  to  know  those  very  doctrines^ 
which  we  are  thus  required  to  believe :  and  all  can 
know  them,  because  we  have  sufficient  means  of 
coming  to  the  knowledge  of  them. 

Indeed,  as  Christ  requires  us  all  to  believe,  iindei' 
pain  of  eternal  death,  it  follows  that  he  must  have 
given  us  the  means  of  coming  to  a  certain  knowledge 
of  the  truth ;  since  it  would  be  inconsistent  to  require 
belief  &c.,  without  giving  the  means  of  coming  to  a 
certain  knowledge ....  Therefore,  by  following  the 
means  which  he  has  given  (i.  e.,  by  following  the  ap- 
pointed jR2*Ze  of  Faith),  we  can  come  to  know,  with 
certainty,  the  true  doctrines. 

The  appointed  Rule  of  Faith,  to  be  sufficient  to 
bring  mankind  to  this  certain  knowledge ;  and  in- 
deed, to  be  consistent  with  the  wisdom  and  goodness 
of  God,  must  be  1st,  Plain,  or  suited  to  the  capa(nty 
of  mankind  generally ; — 2dly,  Universal,  cv  contain- 
ing all  the  truths  revealed ; — 3dly,  Certain,  both  in 
itself  and  in  its  application  to  us.  No  Rule  of  Faith 
can  be  the  true  one,  unless  it  has  these  three  qualities. 

What,  then,  is  the  Rule  appointed  by  Christ  ? 
I  Protestants  say:  *'/^  is  the  Bible  only — the  written 
WORD  is  the  entire  rule  of  all. ''^  Catholics  say :  "/< 
lis  the  whole  Word  of  God,  both  written  and  unwritten; 
mnd  this  as  taught  and  explained  by  the  Church :  it  is 
[the  teaching  of  the  Church.^- 

To  know  which  is  the  true  Rule,  we  must  see 
d\\c\\  has  the  necessary  qualities  : — 

1.  The  Protestant  Rule  of  taking  the  Scripture 
done,  is  not  plain,  nor  suited  to  the  capacity  of  man- 
kind generally.     It  is  most  unsuited  to  those  who 

iMarkxvI.16. 
4 


I  » 


38 


RULE   OF   FAITH. 


cannot  read :  how  many  such  were  there,  especiallj 
in  the  earlier  ages  ?  for  there  was  no  printing  till 
more  than  1400  years  after  Christ.  It  is  not  suited 
to  those  who  can  read,  but  have  not  judgment  to  un- 
derstand, (fee And  how  many  are  there,  who  can- 
not understand  the  sense  of  the  Scriptures !  That  the 
number  of  such  is  vastly  great,  is  evident  from  plain 
fact ;  for  we  see  that  those  who  have  not  the  Catholic 
Church  to  guide  them,  disagree,  &Ci  The  Scripture 
itself  says,  it  is  "  hard '  to  be  understood,"  and 
"  wrested  by  the  unlearned  and  unstable  to  their  own 
destruction.'"  Therefore,  the  Protestant  Rule  is 
not  plain ;  but  it  is  a  most  difficult  and  dangerous 
Rule. 

On  the  other  hand,  nothing  could  be  more  plain, 
more  easy,  and  more  suited  to  the  capacit}?  of  man-1 
kind  generally,  than  the  Catholic  Rule.  Those  who 
cannot  read,  can  listen  to  instructions ; — those  who 
can  read,  but  have  not  capacity  to  judge  of  the  sense, 
can  understand  what  they  are  to  believe,  when  it  is 
expounded  to  them.  This  Rule  is  in  accordance 
with  the  words  of  Christ :  "  Go  and  teach  all  nations 
....  teaching  them  to  observe  all  things,  whatsoever 
I  have  commanded  you."  ^ 

2.  The  Protestant  Rule  of  taking  the  Scripture 
alone  is  not  a  universal  Rule — it  does  not  contain  all 
revealed  truths.  For  1st,  It  commands  not  the  first, 
but  the  seventh  day  of  the  week,  to  be  kept  holy;'^ 
— 2dly,  It  forbids  the  eating  of  blood,  &c.  ;'* — 3dly, 
The  authenticity,  integrity,  truth,  and  inspiration  of 
Scripture,  are  the  very  foundations  of  the  Protestant 
Rule — the  faith  of  the  Protestants  rests  entirely  upon 


i2Petiii.l5 
2  Matt,  xxviii.  19. 


3  Gen.  li.  2,  3 ;  Exod.  xx.  8  to  11. 
*  Acta.  XV.  28,  29.  ,     . 


\ 


RULE   OF  FAITir. 


39 


these  facts ;  and  yet  they  cannot  be  learned  from 
Scripture  alone.  Therefore,  Scripture  alone  is  not  a 
universal  Rule. 

I  The  Catholic  Rule,  on  the  contrary,  teaches  the 
lohole  word  of  God.  Christ  taught  his  Apostles  all 
the  truths  of  his  Religion; — they  taught  their  dis- 
ciples;— and  thus  the  Religion  of  Christ  has  beeu 
handed  down  from  generation  to  generation,  ac- 
coidiiig  to  that  commission  which  he  gave  to  his 
Apostles,  saying  :  "  Go  and  teach  all  nations  ;. . . . 
leaching  them  to  observe  all  things,  whatsoever  I 
have  commanded  you ;  and  behold  I  am  with  you 
all  days,  even  to  the  end  of  the  world." '  It  is  by 
this  means  alone,  that  we  can  know  the  lawfulness 
of  keeping  the  Sunday  holy,  instead  of  the  Saturday; 
and  of  eating  blood  ;  the  inspiration  of  Scripture,  &c. 

3.  The  Protestant  Rule  of  taking  the  Scripture- 
alone^  is  not  a  certain  Rule.  The  true  sense  is,  as 
far  as  it  goes:  but,  1st,  "The  unlearned  wrest  it  to 
their  own  destruction;"^ — 2dly,  The  most  learned 
disagree  about  the  sense  of  it  ;-^3dly.  Even  the  same 
persons  alter  their  opinions;  being  "carried  to  and 
fro  by  every  wind  of  doctrine;"* — 4thly,  the  whole 
Catholic  Church  is  against  their  interpretation ! 
What  security,  then,  can  they  have  in  their  Rule  ? 
For,  in  its  application,  it  is  attended  with  nothing  but 
difficulty,  uncertainty,  and  doubt. 

But,  on  the  other  hand,  the  Rule  of  the  Catholic 
Church  is  completely  secure — it  is  perfectly  certain  : 
and  it  is  in  this  certainty,  that  the  beauty  and  excel- 
lency of  the  Catholic  Rule  chiefly  consists.  That  it 
is  certain  is  clear : 

Firsts  from  the  very  nature  of  the  Rule  itself:  not 


i  Matt,  xxviil.  19,  20. 


9  2Pet.  iii.  U. 


»  Eph.  iv.  14. 


M 


40 


PROOFS   OF  INFALLIBILITY. 


i 
I'm 


\  i 


iH 


I   1 


consisting  in  the  private  opinions  of  a  few,  (fee,  but  in 
the  authoritative  decision  of  multitudes  of  every  age, 
and  of  every  nation ;  differing,  indeed,  in  all  other 
things,  but  all  agreeing  in  the  Articles  of  their  Faith. 

What  but  an  overruling  Providence,  &c ?    Among 

Protestants,  scarcely  can  two  persons  agree  in  their 
belief,  which  shows  the  uncertainty  of  their  Rule. 

Secondly^  from  the  method  observed  in  delivering 
the  truths,  <fec.,  for  the  Pastors  of  the  Catholic  Church 
deliver  the  truths  which  they  teach,  not  as  their  own 
private  opinions,  but  as  recei  v^ed  from  their  forefathers. 
Thus,  the  Apostles  taught  what  they  had  received 
from  Christ; — the  second  generation  what  they  had 
received  from  the  Apostles  ; — and  so  ou.  Thus  was 
handed  down,  and  is  still  handed  down,  "  the  faith 
once  delivered  to  the  Saints."* 

Thirdhj.,  and  above  all,  from  the  sacred  character 
of  INFALLIBILITY,  promised  (and  therefore  given)  by 
Christ  to  his  Church.  For,  if  the  Church  is  secured, 
by  the  express  promises  of  Christ,  from  ever  teaching 
any  thing  but  truth^  then  the  teaching  of  the  Church 
is  a  certain  and  secure  Rule  of  Faith.  And  the 
proofs  that  it  is  so  secured,  I  will  bring  forward  and 
explain  in  the  next  Instruction. 


'  1 , 


I 

[11:.:    -.xjm 


Instruction  IV. 

The  Proofs  of  InfalliMlity. 

What  is  faith  ;'' — It  is  to  believe,  without  doubting,  what- 
ever God  teaches. 

Why  miist  you  bdieve  whatever  God  teaches  9 — Because  God  is 
the  very  truth,  and  cannot  deceive,  nor  be  deceived. 
How  an  you  to  know  what  thz  things  are  v}hich  God  ieacheg  f 

iJiu;3  8. 


PEOOFS   OF   INFALLIBILITY. 


41 


— By  the  testimony  of  the  Catholic  Church,  which  God  has 
appointed  to  teach  all  nations,  all  those  things  which  he  has 
revealed. 

In  the  last  Instruction,  I  explained  how  there  can 
be  but  one  true  Church — but  one  Faith  ; — how  Ciirist 
has  left  sure  means  of  cominij  to  the  certain  knowl- 
edge  of  this  one  Faith  ; — how  that  means  is  the  Rule 
of  B'aith^  which  all  must  follow  ; — and  how  this  Rule 
must  be  plain,  &c.  I  showed  that  these  qualities 
belong,  not  to  the  Protestant,  but  to  the  Catholic 
Rule ; — and  that  what  especially  renders  the  Catholic 
Rule  certain  and  secure^  is  the  sacred  character  of  in- 
fallibility, j^romised  (and  therefore  given)  by  Christ 
to  his  Church.  I  will  now  show  you  what  those 
promises  are : — 

1.  I  will  first  quote  a  passage  of  the  Old  Testa- 
ment, where  God  says:  "There  shall  come  a  Re- 
deemer to  Sion. . .  .This  is  my  covenant  with  them, 
saith  the  Lord :  ray  Spirit  that  is  in  thee,  and  my 
words  that  I  have  put  in  thy  moutb,  shall  not  depart 
out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  seed, 
nor  out  of  the  mouth  of  thy  seed's  seed,  saith  the 
Lord,  from  henceforth  and  forever." '  Here  are  prom- 
ised two  things:  1st,  That  the  Spirit  of  God  (i.  e., 
the  Spirit  of  Truth)  shall  never  depait  from  the 
Church  ;  and,  2dly,  That  the  Words  of  God  (i.  e., 
the  words  of  Truth)  shall  never  depart  from  the  mouth 
(i.  e.,  from  the  teaching  part)  of  the  Church.  And 
the  promise  of  these  two  things  is  to  continue  in  force 
through  all  future  generations,  "  from  henceforth  and 
forever,  saith  the  Lord." 

2.  When  the  "Redeemer  did  come  to  Sion"  to 
establish  the  Christian  Religion,  he  confirmed  and  re- 
newed the  promise  of  these  two  things:  "I  will  ask 

1  Is.  Hx.  20,  21. 

4» 


42 


PROOFS   OF  INFALIJBILITY. 


1    I 


•SI    1 


the  Father,  and  he  shall  give  you  Sinoiher  Paraclete, 
that  he  may  abide  with  you  forever  :  the  Spirit  of 
Truths  whom  the  world  cannot  receive. ..  .but  he 
shall  ABmE  with  you,  and  shall  be  in  you."'  "But 
the  Paraclete,  the  Holy  Ghost,  whom  the  Father  will 
send  in  my  name,  he  will  teach  you  all  things,  and 
bring  all  things  to  your  mind,  whatsoever  I  shall 
have  said  to  you,'"*  For,  "when  he,  the  Spirit  of 
Truth,  is  come,  he  will  teach  you  all  truth^''^ 

Here  is  promised,  in  the  first  place,  the  perpetual 
PRESENCE  of  the  Spirit  of  Truth.  And  this  promise 
began  to  be  accomplished  on  the  day  of  Pentecost, 
when  "  they  were  all  filled  with  the  Holy  Ghost,  and 
they  began  to  speak  with  divers  tongues,  according  as 
the  Holy  Ghost  gave  them  to  speak."*  And  here  are 
promised  also,  in  the  second  place,  the  words  of  truth, 
or  the  perpetual  teaching  of  the  Spiri<  of  Truth : 
"  He  will  teach  you  all  things" — "  all  truth."  And 
this  part  of  the  promise  began  likewise  to  have  its  ful- 
filment at  Pentecost:  "They  began  to  speak .,,. slC" 
cording  as  the  Holy  Ghost  gave  them  to  speak."  Be- 
sides, Christ  says  to  the  Father :  "  The  words  which 
thou  gavest  to  me,  I  have  given  to  them."  "^  The  words 
of  truth,  here  given  to  the  Apostles,  were  evidently  to 
remain  in  them,  and  in  their  successors,  till  the  end  of 
time  ;  for  Christ  commissions  them  to  teach  his  truths 
to  all  nations,  till  the  end  of  the  world  '  promising,  at 
the  same  time,  that  he  himself  will  be  perpetually 
with  them  in  that  teaching; :  "  Go  and  teach  all  na- 
tions; . . .  .teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you :  and  behold  /  am 
with  you  all  days,  even  to  the  end  of  the  worlds  ^ 

3.  Christ  promises  infollibility  to  his  Church  still 


»  John  xiv.  16, 17. 
2  John  xiv.  26. 


'  John  xvi.  18. 
4  Acts  iL  4. 


6  John  xvii.  8. 

«  Matt,  xxviii.  19,  20. 


PROOFS    OF   INFALLIBILITY. 


43 


more  explicitly,  in  these  words:  "I  say  to  thee,  that 
thou  art  Feter^  and  upon  this  rock  1  will  build  iny 
Church,  and  the  gates  of  hell  shall  not  'prevail  against 
it." '  The  meaning  of  this  promise  is  evident  from 
another  passage  :  "  Every  one  that  heareth  these  my 
words,  and  doth  them,  sliall  be  likened  to  a  wise  man 
thai  built  his  house  upon  a  rock;  and  the  rain  fell, 
and  the  floods  came,  and  the  winds  "blew,  and  they 
beat  upon  that  house,  and  it  fell  not^  for  it  was 
founded  upon  a  rock.  And  every  one  that  heareth 
these  my  words,  and  doth  them  not,  shall  be  like  a 
foolish  man,  that  built  his  house  upon  the  sand  ;  and 
the  rain  fell,  and  the  floods  came,  and  the  winds  blew, 
and  they  beat  upon  that  house,  and  itfell^^  There- 
fore by  building  his  Church  upon  a  rock,  Christ  evi- 
dently meant,  building  it  so  as  that  it  should  never  fall. 
And  hence  St.  Paul  gives  the  Church  this  glorious 
title  :  "  The  Church  of  the  living  God,  which  is  the 
pillar  and  ground  of  the  truth."  ^ 

I  have  now  explained  the  Mule  of  Faith  ;  and  have 
proved,  that  the  teaching  of  the  Catholic  Church  has 
all  those  qualities,  which  a  Rule  of  Faith  must  neces- 
sarily have.  And,  that  it  is  the  true  and  appointed 
Rule  which  all  must  fellow,  is  still  further  confirmed 
by  Scripture : 

1.  The  Apostles  were  commissioned  to  preach  and 
teach  ;  not  to  write^ 

2.  The  world  was  converted,  not  by  the  distribu- 
ting or  the  reading  of  the  Bible,  but  by  preaching,  as 
is  related  in  Scripture,  especially  in  the  Acts  of  the 
Apostles.  So  likewise,  in  aftertimes,  the  Church  has 
been  continued  and  extended  by  teaching,  as  Ecclesi- 
astical History  clearly  shows. 


» Matt  xvi.  18. 


3  Matt  vii.  24  to  27. 


3 1  Tim.  iii.  15. 


44 


PROOFS    OF   INFALLIBILITY. 


-m 


3.  Scripture  itself  directs  us  to  the  teaching  of  the 
Pastors  of  the  Church ;  and  not  to  the  learning  of  our 
faith  from  the  Bihle  alone :  "  No  prophecy  of  Scrip- 
ture is  of  private  interpretation." '  "  He  that  hear- 
eth  you,  heareth  nie.''^  "If  he  will  not  hear  the 
Church,  let  him  be  to  thee  as  the  heathen  and  the 
publican."''  "Remember  your  prelates,  who  have 
spoken  the  word  of  God  to  you;  ivhose  faith  follow. ^''^ 

4.  The  Pastors  of  the  Church  have  been  appointed 
and  commissioned  for  the  purpose  of  teaching,  direct- 
ing, and  guiding  the  people:  "For  the  lips  of  the 
Priest  shall  keep  knowledge,  and  they  shall  seek  the 
law  at  his  mouth  ;  because  he  is  the  Angel  of  the 
Lord  of  Hosts.'"  *  "  And  he  gave  some  Apostles,  and 
other  some  Pastors,  and  Doctors ;  for  the  perfecting 
of  the  Saints,  for  the  work  of  the  Ministry,  for  ihe 
edifying  of  the  body  of  Christ ;  until  we  all  meet  into 
the  unity  of  faith  ; .  . .  .that  henceforth  we  be  no  more 
children  tossed  to  and  fro,  and  carried  about  with 
every  wind  of  doctrine."^ 

From  all  these  clear  and  positive  and  repeated 
declarations  of  God,  it  is  evident  that  the  teaching  of 
the  Church  is  the  true,  appointed,  and  secure  Rule  of 
Faith,  and  is  the  one  which  Scripture  points  out  to  us. 


•li'ii 


I  f-U 


: 


Instruction  V. 

On  Tradition. 

What  is  Faith  9 — It  is  to  believe  without  doubting,  what- 
ever God  teaches. 

Why  must  you  believe  whatever  God  teaches  ? — Because  G<>d 
is  tke  very  truth,  and  cannot  deceive,  nor  be  deceived. 


»  2  Pet.  i.  20. 
2  Luke  X.  16. 


5  Matt,  xviii.  17. 
*  Heb.  xiii.  7, 17. 


6  M:il.  ii  7. 

0  Epli,  iv.  11  to  14. 

\ 


TBADITION. 


45 


of  the 
of  oar 

Scrip- 
,  hear- 
ar  the 
ind  the 
3  have 
jllow:''  ' 
pointed 

direct- 

of  the 
eek  the 
1  of  the 
les,  and 
I'fecting 

for  I  he 
leet  into 
no  more 

ut  with 

•epeated 

IcJiiiif/  of 

llule  of 

lut  to  us. 


ipr,  what- 

[anse  G'id 
Ived, 

"ll  to  14. 


How  are  you  to  know  what  the  things  are  xvhkh  God  leaclies  ? 
— By  the  testimony  of  the  Catholic  Chmcli,  whicii  God  has 
appointed  to  teach  all  nations,  all  those  things  which  he 
has  revealed. 

In  the  Inst  two  Instructions,  I  have  explained  the 
Rule  of  Faith,  and  shown  that  tlie  teachiiu/  of  tha 
Church  is  the  true  Rule ;  i.  e.,  the  entire  Word  of 
God,  as  taught  and  explained  by  the  Church,  is  the 
Rule  of  Faith  appointed  *by  Christ. 

The  Word  of  God  consists  of  all  those  truths  ivhich 
he  has  revealed  to  man,  whether  written  in  Scripture 
or  not.  What  the  Apostles  tauglit  by  wiiting,  is 
Scripture;  what  they  taught  without  writing,  is  called 
Tradition,.     What  then  is  Tradition  ? 

Tradition  i?,  the  handing  down  of  revealed  truths 
not  contained,  or  not  clearly  contained^  in  Scripture, 
Do  not  the  Scriptures  then  contain  all  that  Christ 
taught?  No.  After  his  last  supper,  Christ  said: 
"  I  have  yet  many  thiiigs  to  say  unto  you,  but  you 
cannot  bear  them  now.  But  when  he  the  Spirit  of 
Truth  is  come,  he  will  teach  you  all  truth.  For  he 
shall  not  speak  of  himself;  because  he  shall  receive 
of  mine,  and  shall  show  it  to  you." '  Here  we  see,  that 
many  things  were  to  be  taught  by  the  Holy  Ghost, 
after  his  coming  on  the  day  of  Pentecost.  It  is  re- 
lated of  Christ,  that,  after  his  resurrection,  he  taught 
many  things  concerning  the  kingdom  of  God,  i.  e., 
♦he  kingdom  of  his  Church :  "  To  whom  (i.  e.,  to  the 
Apostles)  Christ  showed  himself  alive,  after  his  pas- 
sion, by  many  proofs,  for  forty  days  appearing  to  them, 
and  speaking  of  the  kingdom  of  God."  *  Now,  where 
is  all  this  written  ?  St.  John  concludes  his  Gospel 
thus :  "  But  there  are  also  many  other  tilings,  which 
Jesus  did ;    which  if  they  were  all  written  every  one, 

1  John  xvi.  12, 18,  U  a  Acts  i.  3. 


46 


TRADITION. 


'¥:'>'•'*> 


the  world  ^'.tself,  I  think,  would  not  be  able  to  con- 
tain the  books  that  should  be  written."'  Therefore, 
all  is  not  written  in  Scripture.  Indeed  TrotestJ^nts 
theuiselves  believe  many  traditionary  doctrines  ;  <m9, 
for  example,  tlie  lawfulness  of  keeping  holy  the  Sun- 
day, instead  of  Saturday, — of  eatini^  blood,  and  thing.s 
strangled, — of  Inf;int  b.iptisui, — the  inspiration  and 
canon  of  the  Scrij)tuies,  Sua. 

What  is  the  'jjrinciple  of  Tradition  ?  It  is  this  :  An 
invariable  rule,  that  every  generation  adhere  firmly  to 
the  doctrines  received  from  the  preceding,  and  care- 
fully commit  the  very  same  doctrines  to  the  succeed- 
ing generation.  The  Apostles  established  this  prin- 
ciple; and  also  efticacious  means  to  preserve  it. 
Thus  they  commanded  the  Pastors  whom  they 
ordained  and  the  faithful  at  large,  to  preserve  and 
hand  down  the  doctrines,  committed  to  them  :  "  O 
Tiniothy,  keep  that  which  is  committed  to  thy  trust, 
avoiding  the  profane  novelties  of  words." ^  "Hold 
the  form  of  sound  words,  which  thou  hast  heard  of 
ine  in  faith..  .Keep  the  good  things  committed  to  thy 

trust  by  the  Holy  Ghost  who  dvvelleth  in  us."^ 

"  Continue  thou  in  those  things  which  thou  hast 
learned,  and  which  have  been  committed  to  thee, 
knowing  of  whom  thou  has  learned  them.'"*  What 
strict  commands  to  preserve,  &c. ! 

He  also  commands  that  the  doctrines  he  handed 
down :  and  that  means  be  taken  for  their  being  still 
further  handed  down  to  succeeding  generations: 
"  And  the  things  which  thou  hast  heard  of  me  by 
many  witnesses,  the  same  commend  to  faithful  men, 
who  shall  be  fit  to  teach  others  also."* 


\w 


1  Jolin  xxi.  25. 
a  1  Tim.  vi.  20. 


8  2  Tim.  i.  13, 14. 
4  2  Tim.  Hi.  14. 


»  2  Tio?.  il  2. 


TRADITION. 


47 


So  far  the  Apostle^s  instructions  lay  an  oM illation 
upon  Pastors  of  adlierino;  to,  and  of  handinii;  down, 
the  (locLiiiies  committed  to  tliem;  but  the  same  obli- 
gation of  adherinj;  to  the  doctrines  delivered,  lie  also 
lays  upon  the  faithful  at  large  :  "Therefore  brethren, 
stand  fast:  and  hold  the  traditions  which  vou  have 
learned,'  lohether  hy  word  or  by  our  E})istle."*  St. 
Jude  tells  us,  he  Avrote  his  Epistle  purposely  to 
enforce  this  duty  on  the  faithful :  "  I  was  under  a 
necessity  to  write  to  you,  to  beseech  you  to  contend 
earnestly  for  the  faith  once  delivered  to  th3  saints."^ 

Not  content  with  these  strict  and  positive  com- 
mands, the  Apostles  were  very  earnest,  moreover,  in 
warninof  the  faithful  against  all  new  doctrines  and  the 
teachers  of  them:  "Be  not  led  away  with  various  and 
strange  doctrines."/  "Avoid  the  profane  novelties  of 
words."*  "Now  I  beseech  you,  brethren,  to  mark 
them  who  cause  dissensions,  .  .  contrary  to  the  doc- 
trines you  have  learned;  and  to  avoid  them ^^  "A 
man  that  is  a  heretic,  after  the  first  and  second 
admonition,  avoid  ;  knowino-  that  he,  that  is  such  a 
one,  is  subverted,  and  sinneth,  being  condemned  by 
his  own  judgment."^  And  St.  Paul  goes  so  far 
as  "to  pronounce  anathema  against  any  one,  even 
against  an  Angel  from  heaven,  who  should  attempt  to 
teach  any  other  Gospel,  except  that  which  he  had 
taught."'  The  principle  of  Tradition  could  not  be 
laid  down  more  clearly,  or  more  strongly,  than  in  the 
texts  which  I  have  quoted. 

From  these  texts,  then,  it  is  evident,  that  the  rule 
of  traditionary  teaching  was  established  by  the  Apos- 


1  2  Thess.  ii.  14. 
a  Jude  3. 
8  Heb.  xiii.  9. 


«  1  Tim.  vi.  20. 
6  Kom.  svl.  17. 


«  Tit.  ill.  10. 
'  Gal.  1.  8,  9. 


I 


r.ii 


1 


-S'i 


^^;( 


\n 


^ 


48 


TRADITION. 


tlos,  as  a  means  of  preserving  and  handing  down  the 
deposit  of  faith. 

But  has  tl»e  Church  always  adhered  to  this  rule ! 
Yes :  for,  1st,  Scripture,  in  the  above  texts,  proves 
this  fact,  for  the  Apostolic  age;  2dly,  Tlie  writings 
of  the  l-'athers,  atid  the  Acts  and  Professions  of  Cyouu- 
ciis,  for  the  succeeding  ages;'  3dly,  Tiie  Oliurch 
universally  teaches  and  acts  upon  it,  in  the  present 
age.  No  trace  can  be  found  of  there  ever  Iiaving 
been  any  change  on  the  point ;  indeed,  it  is  by  this 
rule,  by  this  Apostolic  principle,  that  the  Church  has 
always  condemned  new  doctrines. 

But  has  the  Church  never  altered  or  corrupted 
the  Apostolic  Traditions ?  No;  for,  1st,  The  writings 
of  the  Fathers  show,  that  the  Church  has  always  been 
the  name,  as  at  the  present  time ;  2dly,  Because  the 
very  principle  of  the  Church  has  always  been,  and  is 
now,  never  to  alter,  add  to,  or  take  from,  the  body  of 
doctrines  received  ;  but  always  "to  contend  earnestly 
for  the  faith  once  delivered  to  the  Saints;"'  3dly, 
Because  it  is  the  universal  character  of  the  Catholic 
Church,  that  she  has  been  always  utterly  averse  to  novel- 
ties ;  always  solicitous  in  detecting,  and  firm  in  con- 
demning, all  new  doctrines.  Her  enemies  have  even 
made  it  a  charge  against  her,  that  she  cannot  alter. 
"There  is  no  hope  or  possibility  of  reforming  her" 
(they  say),  "because  she  cannot  ciiange  ;"  4thly,  Be- 
cause such  vast  multitudes,  and  so  many  nations  are 
concerned ;  5thly,  Because  she  is  secnrtid  by  the 
promised  assistance  of  Christ:  "I  am  with  you  all 
days  even  to  the  end  of  the  world ;" '  and  also  by 

*  See  Wiseman's  Lectures  on  the  Doctrines  an.l  Practices  of  the  Catholio 

Church  ;   Vol.  1,  Led.  5,  p.  140  to  147,  firi<t  Edition. 

*  Jude  8.  »  Mntt.  xxviii.  '^0. 


!£!»; 


TRADITION. 


40 


• 


tlio  promised  nssistanco  of  the  Holy  Spirit :  "  But  the 
Holy  Gliost  whom  the  Fnther  will  send  in  my  name, 
lie  will  teach  you  all  things,  and  bring  all  things  to 
your  mind,  whatsoever  I  shall  have  said  to  you."' 

Hence,  when  difficulties  or  disputes  about  doctrine 
arise,  which  call  for  the  decision  of  the  Church,  she 
assembles  her  chief  Pastois  or  Bishops  in  Council  ; 
has  recourse  to  revelation  both  written  and  unwritten  ; 
and,  liaving  carefully  and  diligently  examined,  she 
then  decides    by  virtue   of  her   divinely    authorized 
commission:  "Go  ye,  and    teach   all   nations,"    &c.' 
"  The  Holy  Ghost  hath  appointed  you  Bishops  to  rule 
the  Church  of  God."'     Now,  in  this   decision,   by 
virtue  of  the  express  promises  of  Christ,  the  Church 
is  divinely  assisted.     Thus,  in  the  first  Council,  held 
at  Jerusalem,  the  Apostles  began  their  decision  in 
these  words :    "  It  hath  seemed  good  to  the  Holy 
Ghost  and  to  us,"  (fee/     Hence,   how  perfectly  secure 
are  Catholics,  in  relying  on  the  authoritative  teaching 
of  the  Church !     Nothing  can  be  more  secure  ;  for 
God  has  pledged  his  word  for  it ;  and  though  "  heaven 
and  earth  may  pass  away,"  he  declares  that   "his 
word  shall  not  pass  away."*     "God  is  not  as  man, 
that  he  should  lie;  nor  is  ihe  son  of  man,  that  he 
should  be  changed.     H  ith  he  said,  then,  and  will  he 
not  do  ?  hath  he  spoken,  and  will  h^  not  fulfil  ?"® 


»  John  xlv.  26. 

3  Matt,  xxviii.  19,  2a 


3  Acts  XX.  28. 

4  Acta  XV.  23. 


«  Mark  xiii.  81. 
«  Numb,  xxiii.  19. 


6 


50 


FIRST   ARTICLE 1. 


EXPLANATION 

#f  t\t  gipostUs'  drub. 


Instruction  YL 


FIRST  ARTICLE  OP  THE  CREED. 


On  the  Apostles'  Creed  ;  and  on  the  Attributes  of  Ood. 

What  art  the  chief  things  which  God  teaches  ? — Tliey  are  con- 
tained ir;  the  Apostles'  Creed. 

What  is  the  First  article  of  the  Apostles'  Creed  ? — I  believe  in 
God  the  Father  Almighty,  Creator  of  heaven  and  earth. 

What  is  God  ? — God  is  a  Spirit ;  the  Creator  and  Sovereign 
Lord  of  all  things. 

Why  is  he  called  Almighty  ? — Because  he  can  do  all  things 
whatever  he  pleases,  and  nothing  is  impossible  or  difficult 
to  him. 

Why  is  he  called  Creator  of  heaven  and  earth  ? — Because  he 
made  heaven  and  earth,  and  all  things  out  of  nothing,  by 
his  only  word. 

Had  God ,  any  beginning  ? — No  ;  he  always  was,  is,  and 
always  will  be. 

Where  is  God  .^— God  is  everywhere. 

Does  God  know  and  see  all  things  ? — Yes  ;  God  does  know  and 
see  all  things. 

Has  God  any  body  ? — No  :  God  has  no  body ;  he  is  a  pure 
Spirit. 

I.  The  Apostles'  Creed  contains  the  leading  Arti- 
cles of  Faith.  It  is  divided  into  three  principal  parts ; 
and  is  again  subdivided  into  twelve  Articles.  Be- 
fore the  Apostles  separated  to  "go  into  the  whole 
■world  and  preach  the  Gospel  to  every  creature." '  they 
composed  this  creed,  that  it  might  be  some  means  of 
enabling  all  the  Faithful  to  think  and  speak  the  same 
things.     TertuUian,  in  the  second  age,  calls  it :  "A 

»  Mark  xvl.  15. 


\  f 


i| 


^1 


FIKST   ARTICLE 1. 


51 


rule  of  Faith  descending  from  the  tradition  of  the 
Apostles."  It  is  short,  that  every  one  may  be  able 
to  learn  it :  and  it  is  very  comprehensive ;  therefore, 
we  should  sav  it  with  reflection. 

II.  What  is  the  First  Article  of  tfi£  Apostles'  Creed  ? — I  believe 
in  God  the  Father  Almighty,  Creator  of  heaven  and 
earth. 

By  these  words,  "  /  believe^''  is  meant  (not  /  think 
— I  suppose — lam  of  ojnnion,  but)  I  hold  for  certain 
— with  full  conviction — without  the  least  doubt  or 
miso-ivino-.  And  this  certainty  rests  on  a  divine  au- 
thority,  viz.,  on  the  authority  of  God's  word,  as  pro- 
posed to  w  oy  his  Church  :  it  rests,  therefoie,  on  au 
infallible  authority. 

What  is  God  ? — God  is  a  spirit ;  the  Creator  and  Sovereign 
Lord  of  all  things. 

What  is  a  spirit  ?  It  is  an  active,  intellectual, 
immaterial  being.     God  is  an  infinitely  perfect  Spirit. 

What  is  meant  when  we  say :  God  is  infinitely 
perfect?  We  mean,  that  God  possesses  in  himself  all 
Perfections  without  limitation. 

Can  you  name  some  of  God's  Perfections  or  Attri- 
butes? Yes;  God  is  omnipresent, — infinitely  wise, 
holy,  just,  and  powerful ; — infinitely  good,  merciful, 
and  true ; — infinitely  amiable,  incomprehensible,  eter- 
nal, and  unchangeable. 

We.  should  frequently  think  on  these  divine  Per- 
fections :  for  such  reflection  will  lead  us  io  fear  God  ; 
r.ad  will  thus  be  a  check  to  vice :  it  will  also  excite 
us  to  love  and  serve  God  ;  and  will  thus  be  an  induce- 
ment to  virtue.  Indeed,  what  greater  check,  (fee, 
than  to  consider  that, 

1.  God  is  everywhere!  He  is  always  present, 
wherever  we  are :  "  For  in  him  we  live  and  move  and 


52 


FIRST  AETICLE — I. 


1 1-  3 


be.'"  "Whither  shall  I  go  from  thy  spirit?  or 
whither  shall  I  flee  from  thy  face?  If  I  ascend  into 
heaven  thou  art  there;  if  I  descend  into  hell,  thou 
art  present.  If  I  take  my  wings  early  in  the  morn- 
ing, and  dwell  in  the  uttermost  parts  of  the  sea; 
even  there  also  shall  thy  hand  lead  me,  and  thy  right 
hand  shall  hold  rae.""^ 

Then  does  God  know  and  see  all  things  9 — Yes ;  God  does 
know  and  see  all  things  ; — because, 

2.  God  is  infinitebj  Wise :  he  knows  the  past,  the 
present,  and  the  future  ;  even  our  secret  thoughts  and 
intentions :  "  For  the  eyes  of  the  Lord  are  far  bright- 
er tlian  the  sun,  beholding  round  about  all  the  ways 
of  men  ;. . .  .and  looking  into  the  hearts  of  men,  into 
the  most  hidden  parts.  For  he  beholdeth  all  things.'" 
"The  works  of  all  flesh  are  before  him;  and  there  is 
nothing  hidden  from  his  eyes :  he  seeth  fiom  eternity 
to  eternity."^     And  as, 

3.  God  is  infinitely  Holy^  so  he  loves  virtue, 
wherever  he  sees  it;  and  cannot  endure  iniquity: 
"Thy  eyes  are  too  pure  to  behold  evil."*  "The  way 
of  the  wicked  is  an  abomination  to  the  Lord."®  With 
reason,  therefore,  does  the  Wise  Man  say  :  "  To  God 
the  wicked  and  his  wickedness  are  hateful  alike." '' 

Not  only  does  God  see  and  hate  our  iniquities,  but 
he  will  also  punish  them,  if  we  die  in  the  guilt  of 
them  ; — because, 

4.  God  is  infinitely  Just:  he  will  execute  strict 
and  impartial  justice  upon  all  man*kind,  without  re- 
spect of  persons.  For,  "  God  will  render  to  every 
man  according  to  his,  works :  to  them  indeed  who 


»  Acts  xvii.  28, 

a  Ps.  cxxxviii.  7  to  12. 

»  Ik.li.  xxiii.  28,  29. 


*  Encli.  xxxix.  24,  25. 
«  Ilab.  i.  IJ. 


«  Prov.  XV.  9,  26. 
•>  Wisd.  xiv.  9. 


FIRST   ARTICLE 1. 


53 


t?  or 
d  into 
,  thou 
morn- 
j  sea; 
'  right 

)d  does 

,st,  the 
its  and 
bright- 
e  ways 
n,  into 
lings.'" 
here  is 
iternitj 

virtue, 
Iquity : 
le  way 
With 
God 

"7 


O 


es,  but 
iiilt  of 

strict 
out  re- 
every 
I  who 

:v.  9,  26. 
civ.  9. 


seek  glory,  and  honor,  and  incorruption ;  eternal 
life :  but  to  them  who  are  contentious,  and  who  obey 
not  th^  truth,  but  give  credit  to  iniquity;  wrath  and 
indignation.      Tribulation   and   anguish   upon  every 

soul  of  man,  that  worketh  evil; but  glory  and 

honor  and  peace  to  every  one  that  worketh  good .... 
For  there  is  no  respect  of  persons  with  God." ' 

God  then  knows  all  our  ways — his  "  eyes  behold 
both  the  good  and  the  evil  ;"'■*  and  he  will  deal  with 
us  according  to  strict  justice.  The  rewards  of  virtue 
will  be  "exceedingly  great ;"^  and  the  punishments  of 
sin  will  be  most  terrible  ; — because, 

5.  God  is  injinitelij  Powerful :  he  is  able  to  reward 
most  abundantiv ;  and  to  execute  his  veno-eance  with 
inconceivable  severity :  ".AH  things  are  in  his  power, 
and  there  is  none  that  can  resist  his  will.'"'  "Out 
of  his  men!  ,  i  )ceedeth  a  sharp  two-edged  sword; 
that  with  itl  •:  ivV  strike  the  nations  ;'"'  for  "  He  only 
is  mighty — the  King  of  kings,  and  Lord  of  lords."  * 

Were  we  to  consider  these  divine  Attributes — were 
we  to  reflect  seriously  and  frequently  upon  them,  how 
afraid  should  we  be  of  offending  a  God,  who  is  so 
terrible  in  his  vengeance !  what  a  horror  should  we 
have  of  sin,  and  how  careful  should  we  be  in  avoiding 
it,  if  we  thus  considered  what  "  a  fearful  thino"  it  is  to 
fall  into  the  hands  of  the  livino-  God  !"^ 

Were  these  the  only  Attributes  of  God,  we  should 
have  reason,  indeed  to  fear.  But,  besides  these  which 
are  of  such  a  terrifyi»g  nature,  there  are  others  which 
arc  calculated  to  raise  us  to  the  hio-hest  doo-ree  of 
hope  and  confidence  ;   and  which  we  can  never  reflect 


iRomii.  5toll;  1  Cor.  li.  9. 

2  Piov.  XV.  8.  *  Esther  xiii.  9. 

3  Matt.  V.  11,  12. 

50 


*  Apoc  xi.v.  15. 
6  1  Tim.  vi.  15. 
'  Hob.  .x.  ;U. 


64 


FUiST   AKTICLE — II. 


upon  without  the  greatest  con^:olatioTl.  For  Gel  is 
infinitely  good  and  merciful:  and  trueio  his  promises, 
(fee.  These  (wherever  man  is  conviernecl)  aie  the 
dearest  of  his  attributes  :  For  "  his  tender  mercies  are 
above  all  his  works."'  These  I  will  explain  in  the 
next  Instructic  . 


Instruction  VII. 

FIRST  ARTICLE  CONTINUED. 

The  Attributes  of  God  {conoluded). 

What  is  God  .^— God  is  a  Spirit ;  the  Creator  and  Sovereign 
Lord  of  all  things. 

Why  is  he  caUed  Almighty  ? — Because  he  can  do  all  things 
whatever  he  pleases,  and  nothing  is  impossible  or  difficult 
to  him. 

Why  is  he  called  Creator  of  Jieaven  and  earth  ? — Because  he 
xnade  heaven  and  earth,  and  all  things  out  of  nothing  by  his 
only  word. 

Had  God  any  beginning  ? — No  :  he  always  was,  is,  and  al- 
ways will  be. 

Where  is  God  f — God  is  everywhere. 

Does  God  know  and  see  -all  things  ? — Yes  ;  God  does  know  and 
see  all  things. 

Has  God  any  body  ? — No  ;  God  has  no  body  ;  he  is  a  pure 
Spirit. 

Il  the  last  Instruction,  I  explained  some  of  the 
Attributes  or  Perfections  of  God — those  which  tend 
chiefly  to  excite  our  fears; — I  showed  that  he  is 
everywhere^  and  sees  and  knows  all  things;  that  he 
is  infinitely  holy^  and  hates  iniquity, — infinitely  jast^ 
and  will  punish  it, — and  that,  he'mg  infinitely  powerful, 
he  can  and  will  punish  impenitent  siuneis  with  in- 
G:>nceivable  severity.  "  Weie  these  (I  said)  the  only 
Attributes  of  God,  we  should  have  reason  indeed  to 

'  Ps.  cxliv.  9. 


FIRST  ARTICLE ^11. 


55 


fear.  But,  besides  these  which  are  of  such  a  terrifying 
nature,  there  are  others  which  are  calculated  to  raise 
us  to  the  highest  degree  of  hope  and  contidence ;  and 
which  we  can  never  reflect  upon  without  the  greatest 
consolation.  For  God  is  infinitely  good,  and  merciful, 
and  true ; — infi.nitely  amiable,  incomprehensible,  eternal^ 
and  unchangeable.''^ 

1.  God  is  infinitely  Good:  His  infinite  goodness 
appears  in  his  great  love  for  us:  "I  have  loved  thee 
with  an  everlasting  love,  taking  pity  on  tliee." '  *'  God 
so  Dved  the  world,  as  to  give  his  only  begotten  Son."' 
Hap(.y  in  himself,  in  the  possession  of  his  infinite 
Perfections,  liis  goodness  makes  him  desirous  of  com- 
municating this  happiness,  &c.  With  this  view,  he 
created  us ;  with  thft  same  view,  he  is  continually 
heapiug  favors,  &c. :  *'  Thou  openest  thy  hand,  and 
fillest  with  blessing  every  living  cieature."^  "AVhat 
is  there  (he  says),  that  I  ought  to  do  more  to  my 
vineyard,  that  I  have  not  done  to  it?'"*  And  if  we 
oft'end  him,  he  is  ready  to  pardon  ; — because, 

2.  God  is  infinitely  Mei'cifal :  "  His  tender  mercies 
are  above  all  his  works."  *  He  assures  us,  saying : 
"I  desire  not  the  death  of  the  wicked,  but  that  the 
wicked  turn  from  his  way  and  live.  The  wickedness 
of  the  wicked  shall  not  hurt  him,  in  what  dav  soever 
he  shall  turn  from  his  wickedness."^  For,  "the  Lord 
is  gracious  and  merciful,  patient  and  plenteous  in 
mercy."  And  "  his  mercy  endureth  fore-'^r."  ^  Even 
"  when  thou  art  angry,  thou  wilt  remember  mercy."  * 
For,  "  as  a  father  hath  compassion  on  his  children,  so 
hath  the  Lord  compassion  on  them  that  fear  him." ' 


»  Jer.  xxxi.  8. 
2  John  iii.  16. 
•  Ps.  cxliv.  16. 


*  To.  V.  4. 

*  Ps.  cxliv.  9. 

8  Zech.  xxxiii.  11, 12. 


''Ps.  cxliv.  8;  cv.  1. 
^  Hab.  iii.  2. 
»  Ps.  cii.  13. 


n  » 


I! 

!  i 

I     i 


66 


FIRST   ARTICLE H. 


How  consoling  are  these  reflections !  how  cheering ! 
How  they  serve  to  inspire  confidence, — to  raise  our 
hopes !  And  naore  especially  when  we  go  on  to  con- 
sider the.  immense  promises  of  God  m  our  favor — 
promises  which  are  sure  to  be  fulfilled  on  his  part ; — 
because, 

3.  God  is  r  '^.nitely  True:  He  is  truth  itself; 
"God  is  not  p'  jpi,  that  he  should  lie. . .  .Hath  he 
then  said,  and  will  he  not  do?  hath  he  spoken,  and 
will  he  not  fulfil?"*  Now,  he  has  spoken  great 
things  in  our  favor:  "He  hath  given  us  gleat  and 
precious  promises  ;"  ^ — for. 

As  to  the  present  life,  1st,  In  all  our  trials  and 
temptations,  he  promises  us  protection  and  victory : 
*'God  is  faithful,  who  will  not  suffer  you  to  be  tempt- 
ed above  wliat  you  are  able,"  &c.f — 2dly,  If  we 
unhappily  fall,  he  promises  us  mercy  and  pardon  : 
"  As  I  live,  saith  the  Lord,  I  desire  not  the  death  of 
the  wicked,  but  that  the  wicked  turn  from  his  way 
aud  live."'*  "Take  away  the  evil  of  your  devices 
from  my  eyes;  cease  to  do  perversely,  learn  to  do 
well.... And  then  come  and  accuse  me,  saith  the 
Lord  :  If  your  sins  be  as  scarlet,  they  shall  bo  made 
as  white  as  snovv;^ — 3dly,  In  our  troubles  and 
affli(;tions,  he  promises  us  relief  and  consolation: 
"Come  to  me,  all  you  that  labor,  and  are  burdened, 
and  I  will  refresh  you."^  "To  iiim  that  overcometh, 
I  will  give  the  hidden  Manna ;  ^ — 4thly,  lu  all 
our  wants,  he  promises  to  bestow  upon  us  whatever 
is  nerssary,  if  only  we  will  serve  him:  "  Seek  ye 
first  the  kingdom  <t"  God,  and  his  justice  ;  and  all  these 


1  Numb,  sxiii.  19. 

2  2  Pot.  i.  4. 

»  1  Cor.  X.  13. 


<  Ezech.  xxxiil.  11. 
5  Is.  i.  16, 17,  IS. 


«  Matt,  xi  28. 
'  Apoo.ii.  17. 


FIRST   ARTICLE II. 


67 


thinf]fs  SHALL  be  added  unto  you."     "  Ask,  and  it 
shall  be  given  unto  you." ' 

And,  as  to  the  next  life,  he  promises  to  reward  his 
faitiiful  servants  with  eternal  happiness :  "  Amen  I 
sfiy  to  you,  there  is  no  man  who  hath  left  house,  or 
lands,  or  kindred  for  my  sake,  and  for  the  Gospel, 
who  shall  not  receive  a  hundred  times  as  much,  now 
in  this  time ;  and  in  the  world  to  come,  life  everlast- 
Consider  also  the  great  and  precious  promises 


ing. 


»  2 


contained  in  the  Eight  Beatitudes. 

Novv,  as  the  Psalmist  says,  "God  is  faithful  in  all 
his  words  ;"^  and  he  declares,  that,  though  "heaven 
and  earth  jhall  pass  away;  yet  his  word  shall  not 
pas'!  away."  * 

If,  then,  we  love  and  serve  him  (and  what  powerful 
motives) !  our  reward  is  certain ;  and  it  is  no  less  a 
reward,  than  God  himself^ — a  God  ii  "•  itely  good, 
and  atniiible, — incomprehensible,  eternal,  .and  un- 
changeable. 

4.  All  that  is  amiable  in  creatures,  is  but  as  a  drop 
to  an  ocean,  when  compared  with  the  infinite  Amia- 
hilitif  of  Qod.  He  is  so  lovely  and  enchanting,  that 
all  the  Blessed,  in  beholding  him,  are  enraptured 
with  delight :  to  see  God  is  their  essential  happiness. 
"Oh,  how  great  is  the  multitude  of  thy  sweetness,  O 
Lord,  which  thou  hast  hidden  for  them  that  fear 
thee!"^  "They  shall  be  inebriated  with  the  plenty 
of  thy  house;  and  thou  shalt  make  them  drink  of  the 
torrent  of  thy  pleasure;  for  with  thee  is  the  fountain 
of  life."  ^  The  greatness  of  this  happiness  cannot  be 
conceivfi  1 ; — because, 


»  Matt.  vi.  33;  vil.  T. 
«  Mark  x.  29. 
J  Pa.  cxliv.  13. 


*  Mark  y'i.  31. 

*  Gen.  XV.  1. 


«  Ps.  XXX.  20. 
'  Pa.  XXXV.  9. 


ll  I 


58 


FIRST   ARTICLE — III. 


6.  Ood  is  Incomprehensible :  "  Behold,  God  is 
great,  exceeding  our  knowledge."'  "Glorify  him 
as  much  as  ever  you  can,  for  he  will  yet  far  exceed  ; 
....  exalt  him  as  much  as  you  can,  for  he  is  above 
all  praise."  ^  With  reason,  then,  does  Christ  encour- 
age us,  in  our  trials  and  difficulties,  by  the  prospect 
of  this  reward  :  "  .13e  glad  and  rejoice,  for  your  reward 
is  very  great  in  heaven."  *  And  this  reward  will  last 
forever ; — because, 

6.  God  is  Eternal  and  Unchajngeable :  He  is  the 
"  High  and  the  Eminent,  who  inhabiteth  eternity^*  '^ 
"  Behold  I  live  for  ever  and  ever  ;" — "  and  I  change 
not." ' 

Such  is  the  God  whom  we  are  commanded  to 
serve  !  These  are  some  of  his  Attributes  or  Perfec- 
tions. And  can  we  have  a  more  powerful  incitement  i 
to  virtue,  than  to  consider  tl:  mi  attentively  !  I  en- 
treat you,  therefore,  to  mal  them  fiequently  the 
subject  of  your  serious  reflections.  For  such  refleo- 
tious  cannot  fail  to  have  a  powerful  influence,  <fec. 


Instruction   VIII. 

FIRST  ARTICLE  CONTINUED. 

On  the  Work  of  Creation. 

What  is  the  First  Article  of  the  Apostles'  Creed? — I  believe  in 
God  the  Father  Ahiiighty,  Creator  of  heaven  and  earth. 

What  is  God  ? — God  is  a  Spirit ;  the  Creator  and  Sovereign 
Lord  of  all  tilings. 

Whi/  is  he  called  AlmiglU^j  ? — Because  he  can  do  all  things 


1  Job  xxxvi.  26. 
2Eocli.xliil.32,l 


3  Matt.  V.  12. 

4  Is.lvii.  15. 


6  Apoc.  i.  IS ;  Mal.  iii.  6. 


FIRST   ARTICLE HI. 


69 


whatever  he  pleases,  and  nothing  is  impossible  or  difficult 
to  liiin. 

Will/  is  he  called  Creator  of  heaven  and  earth  ? — riccaiise  he 
made  heaven  and  earth,  and  all  things  out  of  nothing,  by 
his  only  word. 

The  two  last  Instructions  were  on  the  divine  At- 
tributes or  Perfections,  It  was  there  shown,  how  an 
attentive  consideration  of  them  would  influence  us  to 
"  avoid  evil  and  do  good ;" — how  God's  Justice,  to- 
gether with  his  Wisdom  and  Power,  inspire  a  salu- 
tary fear ;  and  how  his  Goodness,  and  Merely,  excite 
confidence  and  love.  I  have  now  to  explain  how  he 
has  exercised  and  manifested  his  Attributes,  in  the 
great  Work  of  Creation, 

In  the  next  Instruction,  I  shall  have  to  explain  how 
he  still  continues  to  exercise  and  manifest  them,  in 
the  watchful  Providence^  by  which  he  preserves,  gov- 
erns, and  directs  all  things,  for  the  good  of  his  crea- 
tures; especially  man.  This  will  supply  additional 
motives  to  love  and  serve  him  with  gratitude  and 
confidence. 

What  means  *'  Creaioi'  f '  It  means  one  who  pro- 
duces tkings  out  of  nothing :  it  is  only  God  who  can 
create. 

What  is  a  creature  ?  It  is  that  which  is  produced 
out  of  nothing :  all  beings,  except  God,  are  creatures. 

"In  the  beginning  God  created  haaven  and  earth." ^ 
"  All  flings  were  made  by  him."  ^  "  He  spoke^  and 
they  were  made;  he  commanded,  and  they  were 
created." ' 

Why  did  God  create  ? . . . .  For  his  own  greater 
honor  and  glory ;  and  for  the  good  of  his  creatures  j 
"  The  Lord    hath   made    all    things  for   himself."  < 


1  Gen.  1. 1. 
a  John  i.  8. 


3  Ps.  cxlvlii.  5. 
*  Prov.  xvi.  4. 


60 


FIRST  ARTICLE — IH. 


r: 


Why  did  he  employ  six  days  ?  Because  such  was  his 
will :  lie  could  as  easily  have  done  it  all  at  once,  if 
Buch  had  been  his  will. 

1st  (lay  of  Creation :  On  this  day,  God  created 
heaven  and  earth, — and  the  light, — and  divided  the 
light  from  darkness. 

2d  day  :  lie  made  the  firmament,  and  divided  the 
waters  that  were  under  the  firmament,  from  those 
that  were  above  the  firmament. 

3d  day  :  He  collected  the  waters  that  were  under 
the  firmament,  and  caused  the  dry  land  to  appear ; — 
and  he  made  the  earth  bring  forth  green  herbs  and 
fruit-trees. 

4th  day :  He  made  lights  in  the  firmament ,  of 
heaven  : — a  greater  light  to  rule  the  day;  and  a  less 
light  to  rule  the  night;  and  the  stars.  And  he  set 
them  in  the  firmament  of  heaven,  to  serve  for  signs, 
and  for  seasons,  and  for  days,  and  years. 

6th  day  :  He  made  the  birds  and  fishes ; — and 
commanded  them  to  increase  and  multiply. 

6th  day  :  He  made  the  animals,  and  reptiles ; — 
and,  lastly,  man  and  woman ;  and  he  con^anded 
these  also  to  increase  and  multiply.* 

It  was  in  the  course  of  these  six  days,  that  God 
created  the  Angels,'  The  Scriptures  do  not  say  on 
which  day  the  Angels  were  created ;  but  they  say : 
"//I  six  days  the  Lord  made  heaven  and  earth,  and 
all  things  that  are  in  themr^ 

7th  day :  God  rested  on  the  seventh  day ;  and  he 
blessed  it,  and  sanctified  it. 

What  are  'the  principal  creatures  which  God 
made;  or  those  in  which  he  has  most  displayed  his 
Attributes,  and  over  which  he  exercises  a  more  espe- 


>  Gen.  i.  1  to  31c 


'  4tb  CouQoU  of  Lateran. 


»  Exod.  XX.  11, 


I!      I 


FIRST   ARTICLE — HI. 


61 


cial  Providence  ?  Anrjels  and  Men.  (These  are  the 
principal,  because  endowed  with  reason,  understand- 
ing-, ttc.) 

Wliat  do  you  mean  by  AntjeU?  Pure  spirits  who 
surround  Ood's  throne;  "his  ministers  who  do  his 
will.'"  Their  number  is  very  great:  "Thousands  of 
thousands  ministered  to  him,  and  ten  thousand  times 
a  hundred  thousand  stood  before  him."' 

They  were  created  in  a  state  of  grace — and  of 
happiness; — but  yet  in  a  state  of  trial.  Lucifer, 
the  bi'ightest,  and  many  others  with  him,  fell  by 
pride, — were  cast  out  of  heaven, — and  changed  into 
devils:  "God  spared  not  his  angels  that  sinned."' 
Those  fallen  angels  tempt  mankind :  "  Your  adver- 
sary, the  devil,  as  a  roaring  lion,  goeth  about  seeking 
whom  he  may  devour;  whom, resist  ye,  strong  in 
faith."  ^  The  greater  part  of  the  Angels  perse- 
vered in  grace  :  these  were  immediately  admitted  to 
the  beatific  vision,  and  they  were  thereby  secured  in 
eternal  happiness.  They  assist  us ;  and  pray  for  us  : 
For  "they  are  all  ministering  spirits,  sent  to  minister 
for  them,  who  shall  receive  the  inheritance  of  salva- 
tion."^ They  are  appointed  to  be  our  Guardians: 
"The  Angel  of  the  Lord  shall  encamp  round  about 
them  that  fear  him,  and  shall  delive*  them."' 

What  is  man  ?  A  being  composed  of  a  body  and 
a  soul ;  endowed  with  reason,  understanding,  and 
free-will ;  only  "  a  little  less  than  the  Angels ;"' 
created  to  fill  up  the  place  of  the  fallen  Angels  in 
heaven. 

In  making  man,  God  formed  his  body  of  the  earth.  J 


1  Ps.  cll.  21, 
a  Dan.  vii.  10. 


8  2  Pet.  il.  4. 
<  1  Pet.  V.  8,  9. 
f  Ps.  viii.  6:  lleb.  ii.T. 


»  Heb.  1. 14. 
•  Ps.  xxxiii.  8. 


62 


riEST  ARTICLE — HI. 


and  created  hia  soul  out  of  nothing :  "  And  the  Lord 
God  formed  man  of  the  slime  of  the  earth ;  and  he 
breathed  into  his  face  the  breath  of  life ;  and  man 
became  a  living  soul. . .  .Then  the  Lord  God  cast  a 
deep  sleep  upon  Adam  ;  and  he  took  one  of  his  libs; 
and  he  built  it  into  a  woman ;  and  brought  her  to 
Adam."> 

Oiir  first  Parents  were  created  (like  the  Angels)  in 
a  state  of  innocence, — grace, — and  happiness; — and 
also  in  a  state  of  trial.  '*And  the  Lord  God  put  man 
into  the  Paradise  of  pleasure,  to  dress  it,  and  to  keep 
it.'"'  They  were  not  subject  to  sickness  or  pains; 
and  were  never  to  have  died ;  but  they  were  to  have 
remained  in  the  Paradise  of  pleasure,  till  they  were 
translated  to  heaven. 

Did  they  continue  in  this  happy  state?  No ;  they 
soon  lost  their  innocence,  by  transgressing  the  only 
precept,  which  God  had  given  them  to  try  their  obe- 
dience. For  God  had  "commanded  them,  saying: 
Of  every  tree  of  Paradise  thou  shalt  eat ;  but  of  the 
tree  of  knowledge  of  good  and  evil,  thou  shalt  not 
eat :  for,  in  what  day  soever  thou  shalt  eat  of  it,  thou 
shalt  die  the  death."'  The  devil  tempted  Eve... 
"And  the  serpent  said  to  the  woman:  Why  hath 
God  commanded  you,  that  you  should  not  eat  of  every 
tree  of  Paradise?  And  the  woman  answered  him, 
saying :  Of  the  fruit  of  the  trees  that  are  in  Paradise 
we  do  eat :  but  of  the  fruit  of  the  tree  which  is  in  the 
midst  of  Paradise,  God  hath  commanded  us  that  we 
should  not  eat,  lest  perhaps  we  die.  And  the  ser- 
pent said  to  the  woman :  No ;  you  shall  not  die  the 
death.  For  God  doth  know,  that  in  what  day  soever  * 
you  shall  eat  thereof,  your  eyes  shall  be  opened  ;  and 


•  1  Gen.  II.  7,  21,  22. 


9  Gen.  II.  16. 


«  Gen.  il.  16, 17. 


mMM 


FIRST   ARTICLE — IV. 


63 


B  Lord 
nd  he 
i  man 
cast  a 
8  libs; 
her  to 

rels)  in 
; — and 
it  man 
0  keep 
pains ; 
0  have 
y  were 

i;  they 
le  only 
nr  obe- 
jaying : 

of  the 
alt  not 
it,  thou 

Ive.., 


you  shall  be  as  gods,  knowing  good  and  evil.  And 
the  woman  saw  that  the  tree  was  good  to  eat,  and 
fair  to  the  eyes,  and  delightful  to  behold  ;  and  she 
took  the  fruit  thereof,  and  did  eat,  and  gave  it  to  her 
husband  who  did  eat."  * 

They  then  lost  their  innocence  and  happiness; — 
their  understanding  was  darkened, — their  reason 
blinded, — their  inclinations  became  prone  to  evil, — 
they  were  doomed  to  labor,  pains,  sickness,  and 
death.  For  God  said  to  the  woman  :  "  I  will  multi- 
ply thy  sorrows,  and  thy  conceptions ;  in  sorrow  thou 
shalt  bring  forth  children ;  and  thou  shalt  be  mder 
thy  husband's  power."  And  to  Adam  he  said : 
"  Cursed  is  the  earth  in  thy  work.  In  the  sweat  of 
thy  brow,  shalt  thou  eat  thy  bread,  till  thou  return  to 
the  earth,  out  of  which  thou  wast  taken ;  for  dust 
thou  art,  and  into  dust  thou  shalt  return."  * 

In  consequence  of  Adam's  fall,  we  are  all  born  in 
sin.  If  we  had  been  left  to  ourselves,  we  must  have 
been  all  lost  forever ;  because  incapable  of  making 
atonement  for  our  guilt.  But  the  infinite  Goodness 
and  Mercy  of  God  promised  a  Redeemer, 


Instruction  IX. 

FIRST   ARTICLE  CONTINUED. 

On  the  Providence  of  Ood. 

What  is  God  9—  God  is  a  Spirit ;  the  Creator  and  Sovereign 
Lord  of  all  things. 

W/aj  is  he  called  Almighty  ? — Because  he  can  (\x)  all  things 
whatever  he  pleases,  und  nothing  is  impossible  or  difficult 
to  him. 

}Yhy  is  he  called  Creator  of  heaven  and  earth  ? — Beoause  he  ^ 


1  Geo.  iii.  1  to  6. 


aQon.  iii.  16tol9. 


64: 


FIRST  ARTICLE — IV. 


made  heaven  and  earth,  and  all  things  out  of  nothing,  by 
his  only  word. 

I  have  shown  how  God  has  displayed  his  divine 
Attributes,  particularly  his  Wisdom,  Power,  and 
Goodness,  in  the  great  work  of  the  Creation.  I  will 
now  explain  the  Providence  of  God  ;  hecunse  it  is  a 
continued  exercise  of  the  same  Attributes,  for  the 
preservation  and  good  of  his  creatures,  particularly 
man.  For,  we  cannot  exist  of  ourselves ;  but  we 
need  God's  continual  preservation  :  "  He  upholds  all 
things  by  the  word  of  his  power."  ' 

What  is  meant  by  *Uhe  Providence  of  God?"*^ 
His  eternal  Will,  by  which  he  preserves,  governs, 
and  disposes  all  things.  It  consists  chiefly  in  the 
exercise  of  three  of  his  divine  Attributes,  viz.  : — 

.1.  His  Wisdom,  by  which  he  knows  all  his  crea- 
tures,— their  ends  (which  are  always  some  good), — 
the  means  of  obtaining  those  ends, — and  the  impedi- 
ments which  would  prevent  the  obtaining  of  them  ; — 

2.  His  Goodness,  which  inclines  him  to  forward 
those  ends  by  furnishing  the  pioper  means  for  that 
purpose,  and  by  removing  the  impediments  or  obsta- 
cles ; — 

3.  His  Power,  by  which  he  can  and  does  execute 
these  beneficent  designs  in  our  favor,  unless  we  pre- 
vent liim  by  wickedness.  The  Scripture  declares, 
that  "all  things  are  in  his  power,  and  there  is  none 
that  can  resist  his  will;"^ — that  ''in  his  hands  are 
both  we,  and  our  woiks;"^ — and  that  "liis  wisdom 
ordereth  all  things  sweetly  ;''  * — "  When-foi'o,  give 
not  thy  mouth  to  cause  thy  flesh  to  sin  ;  and  sav  not 
before  the  Jiiigel,  there  is  no  providence :  lest  God  be 


•  ITeb,  i.  3. 

3  Eaiber  xiii.  9. 


8  Wisd.  vii.  16. 
*  Wisd.  viii.  1. 


FIRST   ARTICLE 1\  . 


65 


angTV  at  thy  words,  and  destroy  all  the  works  of  thv 
hands."  ^ 

Can  we  disappoint  God's  Providence  ?  No ;  be- 
cause we  can  neither  deceive  his  wisdom,  nor  resist 
his  'power.  "There  is  no  wisdom,  there  is  no  prudence, 
there  is  no  counsel  aofainst  the  Lord."^  "All  thino-s 
are  in  his  power;  and  there  is  none  that  can  resist  his 
will."^ 

Does  any  thing  happen  really  by  chance?  A  thing 
is  said  to  happen  by  chance,  when  we  see  no  cause 
why  it  should  have  happened,  had  no  foresight  that 
it  would  happen,  nor  any  intention  to  cause  it.  Now, 
to  us  many  things  happen  so ;  but  to  God  nothing  : 
for,  his  Providence  rules  and  directs  all  things.  Sin 
he  foresees ;  and  he  suffers  it  to  be  committed  by 
us,  because  he  has  given  us  free-will.  If  we  avoid 
it,  he  will  reward  us;  but  if  we  commit  it,  he  will 
punish  us. 

Does  Providence  exert  itself  for  our  good  ?  Yes  ; 
and  hence  the  Scriptures  admonish  us,  saying  :  "Cast 
all  your  care  upon  him,  for  he  hath  care  of  you."  ^  He 
exercises  his  goodness,  and  providential  care,  in  three 
ways : — 

\.  In  2yroviding  every  thing  necessary  for  our  good : 
"The  eyes  of  all  hope  in  thee,  0  Lord,  and  thou 
givest  them  meat  in  due  season.  Thou  openest  thy 
hand,  and  fillest  with  blessing  every  living  creature  "  * 
"Behold  the  birds  of  the  air;  for  they  neither  sow, 
nor  do  they  reap,  nor  gather  into  barns;  and  your 
ht'avenly  Father  feedeth  them  .  .  how  much  more  you, 
0  ye  of  little  faith  ?  Therefore,  be  not  solicitous,  say- 
ino- :  What  shall  we  eat,  or  what  shall  we  drink,  or 


1  Eccles.  V.  5. 
"  Piov.  xxi.  80. 


3  Esther  xiil.  9. 
nPctei- V.  7;  Ps.  liv.  23. 
60 


8  Ps.  cxliv. 


Nfl" 


1& 


'I 

li 
fjl 

ii 


};; 


V\ 


66 


FIRST   ARTICLE — IV. 


wherewith  shall  we  be  clothed  f  For  yonr  hea.renly 
Father  knoweth  that  you  liave  need  of  all  these 
things.  Seek  ye  therefore  first  the  kingdom  of  God, 
and  his  justice;  and  all  these  things  shall  be  ddded 
unto  you." ' 

2.  In  preserving  and  delivering  us  from  evils  ;  an<f 
iTi  turning  to  our  good  such  temporal  evils,  as  he  per- 
mits for  our  trial :  "There  shall  no  evil  come  to  thee  ; 
for  he  hath  given  his  Angels  charge  over  thee,  to  keep 
thee  in  all  thy  ways.  In  their  hands  they  shall  bear 
thee  up,  lest  thou  dash  thy  foot  against  a  stone."' 
"The  Lord  is  the  protector  of  my  life,  of  whom  shall 
I  be  afraid  ?" '  Therefore,  in  all  difficulties  and  temp- 
tations, have  recourse  to  him  with  confidence  of  de- 
liverance or  of  support. 

3.  In  ruling  and  ordering  all  things  for  the  good 
of  his  servants:  "In  all  thy  ways  think  on  God,  and 
he  will  direct  thy  steps."*  For  "  his  wisdom  ordereth 
all  things  sweetly."  Hence,  "to  them  that  love  God, 
all  things  work  together  unto  good."* 

How  is  it,  then,  that  there  is  so  much  sin  and 
misery  in  the  world?  As  to  sin^  God  forbids  it, 
gives  us  abundant  helps  to  avoid  it,  deters  *us  from 
it  by  threats,  and  then  leaves  us  to  follow  our  free- 
will :  he  merely  ^;erm<5,  <kc.  But  as  to  human 
miseries — misfortunes,  afflictions,  persecutions — these 
God  absolutely  ordains  for  our  good :  "  Good  things 
and  evil,  life  and  death,  poverty  and  riches,  are  from 
God."*^^  Even  when  the  affliction  comes  to  us  imme- 
diately from  the  wickedness  of  men  ;  it  is  equally  the 
will  of  God,  as  far  fis  regards  our  suffering  and  our 
good. 


»  Matt.  vi.  2a  to  83. 
«P8.xc.]0,ll,12. 


8  Ps,  xxvl.  1. 
*  Prov.  iii.  6. 


6  Rom.  viii.  28. 
'  Eccli.  xi.  14. 


V\m, 


FIRST   ARTICLE IV. 


67 


I  these 
of  God, 
3  ddded 

Is ;  aiKT 
he  per- 
io  thee ; 
to  keep 
lall  bear 
stone."  * 
)m  shall 
d  temp- 
e  of  de- 

16  good 
?od,  and 
3idereth 
)ve  God, 

sin  and 
rbids  it, 
us  from 
>ur  free- 
human 
—these 
]  things 
re  from 
imme- 
allv  the 
and  our 


iii.  28. 
1.14. 


Example  of  Joseph  : — Joseph  said  to  liis  brethren  : 
"  Not,  by  your  counsel  was  I  synt  hither  ;  but  by  the 
will  of  God ;" — "  You  thought  evil  against  me,  but 
God  turned  it  into  good."  ' 

Example  of  Christ : — He  was  crucified  by  the 
wickedness  of  the  Jews;  vet  he  suti'ered  it  as  beinor 
ordained  by  his  heavenly  Father :  "  Father,  if  it  be 
possible,  let  this  chalice  pass  from  me;  nevertheless., 
not  MS  J.  will,  but  as  thou  wilt."*  "  Put  up  thy  sword 
into  its  fe'cabbard ;  the  cup  which  my  Father  hath 
given,  me  to  drink,  shall  I  not  drink  it?^ 

Therefoie,  consider  m«n  as  merely  executing,  in 
your  regard,  what  the  Providence  of  God  ordains  for 
your  guod ; — and  receive  it  with  patience,  resignation, 
and  even  thanksgiving.  "  When  men  shall  revile 
you,  and  persecute  you,"  &c.,  do  not  fret  and  show 
impatience,  but  "  be  glad  and  rejoice ;  because  your 
reward  is  very  great  in  heaven."'*  For  it  is  God  him" 
self  who  sends  the  afflictions  and  persecutions  for 
your  good.     For, 

He  sends  them  in  order  to  bring  you  to  a  sense  of 
your  duty, — to  teach  you  penance,  patience,  and  res- 
ignation,— to  purify  your  affections  and  wean  them 
from  the  world, — to  increase  your  merits,  <fec.  It  is 
for  this  reason,  that  St.  Paul  says :  "  Whom  the  Lord 
loveth,  he  chastiseth  ;  and  he  scourgeth  every  son 
whom  he  receiveth."  *  "  For  that  which  is  at  present 
momentary  and  light  of  our  tribulation,  worketh  for 
us  above  measure,  exceedingly,  an  eternal  weight  of 
glory." '  Receive  your  c'rosses,  therefore,  not  only 
with  patience  and  resignation,  but  also  with  thanks- 
giving, like   holy  Job,  when  he   said :   "  The  Lord 


iGen.  xlv.8;  1.  20. 
«  Mutt  xxvi.  89. 


8  John  xvlii.  11. 
*  Matt  V.  12. 


»  Heb.  xil.  6. 
«  2  Cor.  Iv.  IT. 


68 


FIRST   ARTICLE — V. 


I     i 


gave,  and  the  Lord  hath  taken  away :  as  it  hath 
pleased  the  Lord,  so  it  is  done ;'  blessed  be  the  name 
of  the  Lord." ' 

Think  frequently  on  the  Providence  of  God — on 
the  tender  care  and  solicitude  with  which  he  provides 
for  your  welfare.  Thank  him  for  the  blessings  re- 
ceived,— and  pray  for  a  c-  itinuance  of  them  ; — thank 
him  even  for  his  very  chastisements,  as  being  the 
eftects  of  his  love ; — throw  yourselves  on  his  Provi- 
dence, <fcc. 


Instruction-  X. 

riHST  ARTICLE  CONCLUDED. — SECOND  ARTICLE. 

On  the  Trinity^  and  the  Incarnation. 

How  many  Gods  are  there  ? — There  is  but  one  God. 

Are  there  not  more  Persons  than  one  in  Go^d  ? — Yes  ;  in  God 
there  are  three  Persons. 

Which  are  th<.y  9 — God  the  Father,  God  the  Son,  and  God 
the  Holy  Ghost. 

Are  not  these  three  Gods  ? — ^No ;  the  Father,  the  Son,  and  the 
Holy  Ghost,  are  all  but  one  and  the  same  God. 

yifhat  is  the  Second  Article  of  the  Creed  ? — And  in  Jesus  Christ, 
hii  only  Son,  our  Lord. 

Who  is  Jesus  Christ  ? — He  is  God  the  Son  made  man  for  ua. 

Is  Jesus  Christ  truly  God  ? — Yes  ;  Jesus  Christ  is  truly  God. 

Why  is  Jesus  Christ  truly  God  ? — Because  he  has  the  self- 
same divine  nature  with  God  the  Father,  being  equal  to  him 
in  all  perfections. 

Was  Jesus  Christ  always  God  9 — Yes  Jesus  Christ  was  always 
God  ;  born  of  the  Father  from  all  eternity. 

Which  Person  of  the  Blessed  Trinity  is  Jesus  Christ  f — He  is  the 
second  Person  of  the  Blessed  Trinity. 

Is  Jesus  Christ  truly  man  9 — Yes  ;  Jesus  Christ  is  truly  man  ? 
Why  is  Jesus  Christ  ti-uly  man  ? — Because  he  has  the  na- 
ture of  man,  having  a  body  and  a  soul  like  ours. 

1  Job  1. 21. 


A 


FIRST   ARTIOLH.    -V. 


69 


Was  Jesus  Christ  always  man  9 — No ;  he  has  heen  man  onl) 
from  the  timr  of  his  Incarnation. 

What  do  you  mean  by  hit  Incarnation  ? — I  mean  his  assum- 
ing human  nature,  when  he  was  conceived  and  made  man 
in  the  womb  of  the  Blessed  Virgin  Mary. 

How  many  natures,  then,  are  there  in  Jesus  Christ  f — There  are 
tw(5  natures  in  Jesus  Christ:  the  nature  of  God,  and  the 
nature  of  man. 

How  many  persons  are  there  in  Jesus  Christ  ? — In  Jesus  Christ 
there  is  only  one  Person  ;  which  is  the  Person  of  God 
the  Son. 

Why  was  God  the  Son  made  man  ? — To  save  us  from  siu 
and  hell. 

Tne  Power,  Wisdom,  and  Goodness  of  God,  as 
displayed  in  his  works,  give  an  exalted  idea  of  his 
infinite  greatness  :  For  "  the  heavens  show  forth  the 
glory  of  God :"  ^  and  "  his  work  is  praise  and  mag- 
nificence." * 

But  his  infinite  Perfections,  considered  in  them- 
selves, give  a  more  exalted,  and  more  sublime  idea  of 
the  greatness  of  his  infinite  M^^jesty !  It  is  in  the 
very  possession  of  these  Attributes,  that  his  greatness 
essentially  consists :  "  P'or  the  Almighty  himself  is 
above  all  his  works."'  In  each  Attribute  he  is  infi- 
nite and  incomprehensible :  but  in  none  more  so,  than 
in  his  mysterious  and  incorrprehensible  mode  of  ex- 
istence ;  which  I  will  now  explain : — God  exists  one. 
in  ESSENCE,  three  in  persons  :  this  is  a  mystery, 
expressed  by  the  "  Unity  and  Trinity  of  God."  And 
God  the  Son  exists  in  one  divine  person  two 
NATURES ;  the  same  person  (viz.,  the  Person  of  God 
the  Son)  being  both  God  and  man :  this  mystery  was 
accomplished  by  what  is  called  the  "  Incarnation  of 
the  Son  of  God ;"  and  is  the  greatest  display  of  his 


1  Ps.  xviii.  2. 


2  Ps.  ex.  3. 


3  Eccli.  xllii.  30. 


-m 


Mi 


70 


FIRST   ARTICLE — V. 


love  for  mau.  These  arj  the  two  greatest  and 
most  important  truths  in  lleligion. 

I.  What  is  meant  by  the  Unity  of  God?  That 
the  d'.vine  nature  or  substance,  or  the  Divinity,  is  but 
one.  Reason  teaches  that  there  cannot  be  more  tliaii 
one  divine  nature ;  fu^.velation  also  teaches  it : 
''  Hear,  O  Israel :    the  Loul  our  God  is  one  Lord."' ' 

What  is  meant  bv  the  Trinity  oi  God?  Th 't  in 
the  one  divine  nature,  there  are  three  'Persons.  Tiiis 
truth  may  be  shown  from  the-  Old  TttstameLi:  *'  (ji'od 
said  :  Let  us  make  man  to  our  own  i^aage."  "  God 
said ,:  Lo  Adam  is  become  as  one  of  usP  ^  "  By  the 
Word  of  the  Lord  the  heavens  ^vere  eyUtbiished,  find 
all  th*;  powers  of  them  by  the  Spirit  of  his  mouth."  ^ 
It  ib  proved  iraich  more  clearly  from  the  New  Tes- 
tament; "/will  aiiV  the  Fa  (her ^  and  he  will  give  you 
another  Oomfortc,  ihi'.  .Spirit  of  Truths '^  **Go  and 
teach  all  nations;  baptizing  them  in  the  name  of  the 
Father^  and  of  the  Son^  and  of  the  Holy  Ghost^^^ 
"There  are  thuke  who  give  testimony  in  heaven, 
the  Father,  the  Word,  and  the  Holy  Ghost;  and 
these  three  are  one."^ 

Are  the  Three  Persons  in  God  really  distinct 
Persons?  Yes;  for  in  the  Text:  "/  will  ask  the 
Father^  and  he  will  give  you  another  Comforter ^"^  (Sec, 
he  vvho  asks,  is  a  Person  really  distinct  from  him  to 
whoni  the  request  is  made ;  and  he  who  is  asked  for, 
is  distinct  from  both.  Each  of  the  three  Persons  has 
certain  personal  properties,  which  cannot  be  attributed 
to  the  others.  Thus  the  Father  is  the  first  Person, 
and  proceeds  from  no  one :  this  cannot  be  said  of  the 
Son,  nor  of  the  Holy  Ghost ; — the  Son  is  the  second 


1  Deut.  V.  4. 

a  Gen.  i.  26-  iii.21,22. 


'  Ps.  xxxii.  6 
*  John  xlv.  16. 


»  Matt,  xxviii.  19. 
•  1  John  V.  7. 


mmmemmm 


SECOND   ARTICLE— I. 


71 


est    and 

?  That 
y,  is  but 
ore  I  hull 
ches  ii : 
jord/' ' 
Tb.-t  ill 
s.  TJiis 
"  6W 
''God 
"Bv  the 
Led,  and 
uouth."^ 
ew  Tes- 
!>ive  vou 
*  Go  and 
le  of  the 
GhosC  * 
heaven, 
st ;    and 

distinct 
ask  the 
e?-,"  (fee, 

him  to 
ked  for, 
3ons  has 
tri  bated 
Person, 
\  of  the 

second 

xviii.  19. 
V.7. 


Person,  is  begotten,  and  has  assumed  our  human  na- 
ture :  this  cannot  be  said  of  the  Father,  nor  of  the 
Holy  Ghost ; — the  Holy  Ghost  is  the  third  Person, 
and  proceeds  from  the  Father  and  the  Son ;  this  can- 
not be  said  of  the  first  and  second  Persons. 

Is  each  Person  God  ?  and  equal  God  ?  Yes :  "To 
us  there  is  but  one  God^  the  father,  of'  whom  are 
all  things."*  "In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  the  word  was  God^^^ 
"Why  hath  Satan  tempted  thy  heart,  that  thou 
shouldst  lie  to  the  holy  ghost?.  . .  .Thou  hast  not 
lied  to  men,  but  to  God.^^"     "And  these  three  are 


»4 


one. 

Can  we  comprehend  this  mystery  ?  No ;  God 
alone  can  comprehend  himself;  because  he  is  infinite, 
we  finite.  The  mystery  of  the  Trinity  has  been  re- 
vealed ;  and  therefore  we  must  believe  it ;  we  should 
rest  satisfied  with  our  measure  of  knowledge  ;  for 
"He  that  is  a  searcher  of  majesty,  shall  be  over- 
whelmed by  glory."* 

.    II.  The  Second  Article  of  the  Creed. 

The  Second  Article  teaches,  that  the  Wordy  or 
Second  Person  of  the  Trinity,  besides  being  "God, 
having  the  self-same  nature  with  God  the  Father,"  is 
also  "  Man,  having  a  body  and  soul  like  ours."     For, 

Who  is  Jesus  Christ? — He  is  God  the  Son,  made  Man 
for  us. 

Is  he  then  truly  God  ?  Yes ;  St.  Paul  says,  that 
Jesus  Christ  "is  over  all  things,  God  blessed  for- 
ever."«      ''The  Word  was  God:''     "/  am  the  Al- 


1  1  Cor.  viii.  6. 

2  John  i.  1. 
'  Acts  V.  4, 


*  1  John  V.  7. 

*  Prov.  XXV.  37. 


"  Rom.  Ix.  5. 
T  John  1. 1 


hit 


72 


8EC0ND  ARTICLE — I, 


pha  and  Omega,  the  beginning  and  the  end,  saith 
the  Lord  God  who  is,  and  who  was,  and  who  is  to 
como  THE  ALMIGHTY ....  I  am  the  first  and  the  last, 
and  alive,  and  was  dead  ;  and  behold  I  am  living  for 
ever  and  ever,  and  have  tlie  keys  of  death  and  of  hell."  * 

[See  also  Rom.  xiv.  11,  and  Philip,  ii.  10,  compared 
with  Is.  xlv.  21  to  25  ; — also  Heb.  i.  5,  6,  8,  9,  com- 
pared  with  Ps.  xliv.  7,  8 ; — also  Heb.  i.  6,  compared 
with  Ps.  xcvi.  v.] 

Is  Jesus  Christ  also  truly  Man,  as  well  as  God  ? 
Yes ;  because  God  the  Son  assumed  our  human  na- 
ture and  united  it  to  his  divine  nature,  so  as  to  form 
but  one  person :  this  is  what  is  meant  by  his  Incar- 
nation. Thus,  St.  Paul  says,  that  Christ  Jesus  "  be- 
ing in  the  form  of  God,  thought  it  not  robbery  to  be 
equal  with  God;  but  emptied  himself,  taking  the 
form  of  a  servant,  being  made  in  the  likeness  of 
men."^  "In  the  beginning  was  the  Word,  and  the 
Word  was  God ....  And  the  Word  was  made  flesh."  ^ 
Therefore,  he  is  both  God  and  Man. 

Are  there,  then,  two  natures  in  Jesus  Christ? 
Yes ;  but  the  nature  of  God,  and  the  nature  of  Man, 
are  so  united  as  to  f^rm  but  one  Person.  "  As  soul 
and  body  is  one  man,  so  God  and  man  is  one  Christ."  "* 

"/and  the  Father  are  one."*  Again:  "The  Fa- 
ther is  greater  than  /."°  Here,  the  same  person, 
"/,"  speaks  of  himself  both  as  God  and  as  man. 

Has  he  always  been  both  God  and  Man  ?  iNo ; 
before  his  Incarnation,  the  Son  of  God  existed  in  the 
nature  of  God  only  :  from  that  time,  he  exists  in  two 
natures,  the  same  Person  being  both  God  and  man. 

Will  he  now  always  exist  in  two  natures?     Yes; 


1  Apoc.  i.  8.  compared 
with  verses  17,  18. 
»  Philip,  ii.  6,  7. 


3  John  i.  1,11 

*  Athanasiai.  Creed. 


6  John  X.  30. 
»  John  xiv.  2S. 


\ 


SECOND   ARTICLE — II. 


78 


d,  saith 
:io  is  to 
t,he  lust, 
viiii^  for 
)fheU.'" 
om'piired 

,  9,  COM' 

ompared 

as  God? 
ifnan  na- 
s  to  form 
lis  Incar- 
!sus  "  be- 
ery to  be 
kino;  the 
keness  of 
,  and  the 

FLESH.'*  ^ 

Christ? 
3  of  Man, 
"  As  soul 
Christ."  ^ 
'The  Fa- 
e  person, 
an. 

■in  ?  No ; 
ed  in  the 
sts  in  two 
d  man. 

?    Yes ; 

John  X.  30. 
John  xiv.  23. 


Ist,  because  he  is  called  a  "  Priest  forever  ;" ' — 2dly, 
because  St.  Paul  says:  "Jesus  Christ  yesterday,  and 
to-day,  he  is  the  same  forever. ^^^ 

Why  was  God  the  Son  made  man  ? — To  save  us  from  sin  and 
hell. 

In  order  to  save  us,  it  was  necessary  he  should  be 
able  to  sutfer :  as  God,  he  could  not ;  hence  he  became 
man;  and  as  such,  he  was  subject  to  Vuman  suffer- 
ings— hunger,  fatigue,  grief,  temptations,  pain,  death, 
— to  all  Qur  infirmities,  except  our  sins ;  and  these  he 
undertook  to  cancel.  What  an  excess  of  love  !  how 
we  should  thank  him  for  it !  how  it  should  encouracre 
us  to  have  recourse  to  him,  under  all  difficulties  and 
temptations,  with  an  entire  confidence !  *'  For  we 
have  not  a  High  Priest  who  cannot' have  compassion 
on  our  infirmities;  but  one  tempted  in  all  things  like 
as  we  are,  without  sin.  Let  us  go,  therefore^  with 
confidence,  to  the  throne  of  grace  ;  that  we  may  obtain 
mercy,  and  find  grace  in  seasonable  aid."  ^ ' 


Instruction  XI. 


SECOND  ARTICLE   CONCLUDED. 


A  short  history  of  Religion^  from  the  first  Promise  of  a 
Redeemer  to  its  Fulfilment. 

Who  is  Jesus  Christ  9 — He  is  God  the  Son,  made  man 
for  lis. 

Why  was  God  the  Son  made  man  ? — To  save  us  from  sin  and 
hell. 

Man  was  created  in  innocence; — and  for  heaven. 
He  fell  by  sin  ; — and  so  lost  both.  Being  unable  of 
himself  to  make  atonement,  he  had  nothing  before 


»  Heb.  V.  6. . 


3  Heb.  xlll.  8. 

.    7 


8  Heb.  Iv.  15, 1& 


74 


SECOND  AETICLE — II. 


him  but  the  sad  prospect  of  misery,  both  here  and 
hereafter.  Upon  his  repentance,  God  took  compas- 
sion on  him,  and  promised  him  a  Redeemer ;  but  this 
promise  was  not  fulfilled  till  after  4000  years;  yet, 
in  the  mean  time,  it  was  frequently  renewed.  This 
promise  raised,  and  its  renewal  kept  up,  in  the  an- 
cient people,  a  most  longing  desire  for  the  coming 
of  their  Redeemer ;  and  formed  a  great  part  of  their 
religion.  "  Amen,  I  say  to  you,  that  many  prophets 
and  just  men  have  desired  to  see  the  things  that  you 
see,  and  have  not  seen  them." '  "  Abraham,  your 
Father,  rejoiced  that  he  might  see  my  day ';  he  saw 
it,  and  was  glad."^ 

I  will  now  run  through  a  short  History  of  Religion 
from  the  first  promise  of  a  Redeemer,  to  its  fulfilmcii't. 

This  Promise  was  first  made,  when  God  said :  "  / 
will  put  enemities  between  thee  and  the  Woman,,  and 
thy  seed  and  heu  seed  :  she  shall  crush  thy 
HEAD,  and  thou  ahalt  lie  in  wait  for  her  heel.^'''^ 
Thus,  the  Redeemer  was  to  be  born  of  her  posterity. 

Adam  and  Eve  trangressed  the  divine  command  ; 
and  were  driven  out  of  Paia'dise;  their  first  children 
were  Cain  and  Abel ; — Cain  killed  his  brother  Abel, 
through  envy  ; — Seth  was  born  in  the  place  of  Abel ; 
— Seth  and  his  race  were  good ;  Cain  anil  his  I'ace 
were  bad;  hence  we  see  the  consequences  of  the  good 
or  bad  example  of  Parents.  The  descendants  of  Seth 
intermarried  with  those  of  Cain  ;  and  thereby  became 
corrupted.  And  "  God  seeing  that  the  wickedness 
of  men  was  great  upon  the  earth,  said,  I  will  destroy 
man  whom  I  have  created  from  the  face  of  the  earth  ; 
.  .for  it  repenteth  me  that  I  have  made  thetn.  But 
Noe   found   erace   before*  the   Lord."*    This   threat 


grace 

»  Matt.  xill.  17.     9  John  viii.  56. 


3  Gen.  iii.  15.      •*  Gen.  vi.  6,  7,  8. 


V. 


SECOND   ARTICLf:^ 11. 


75 


lere  and 

compiis- 

l)ut  this 

ira;   vet, 

id.     Tliis 

I  the  an- 

5  coming 

]  of  their 

prophets 

that  you 

am,  your 

•  he  siiw 

f  Religion 
fulfihnei^t. 
said :  ''  / 
jman.,  and 

lUSll     THY 

ler  heeV'^ 
posterity, 
lommand  ; 
it  children 
iher  Abel, 
3  of  Abel ; 
1  his  race 
if  the  irood 
its  of  Seth 
by  became 
wickedness 
nil  destroy 
the  earth ; 
lem.     But 
;his   threat 

>a.  vi.  5|  7,  8. 


of  the  Almighty  was  executed  by  a  universal  Deluge  ; 
but  Noe  and  his  family  were  save     in  the  Ark,  which 
God  had  commanded  him  to  make.     [^4nwo  Mundiy 
I1C56.] 

'  After  the  Deluge,  "God  blessed  Noe  and  his 
sons,"  viz.,  Scm,  Cham,  and  Japhet;  "and  he  said 
to  them  :  Increase  and  multiply,  and  fill  the  earth." ' 
Cham  brought  a  curse  upon  himself,  by  an  a't  of  dis- 
respect towards  his  father;  and  this  curse  descended 
to  his  posterity.  The  descendants  of  Noe,  having 
multiplied  after  the  flood,  began  to  build  the  tower  of » 
Babel,  (fee;  but  God  confounded  their  language. 
Men  soon  became  wicked  as  before ;  and  the  knowl- 
edge of  the  true  God  was  almost  lost. 

To  preserve  at  least  some  knowledge  of  himself, 
God  called  Abraham^  of  the  race  of  Sem.  \^Anno 
Mundi^  2008.]  And  the  promise  of  a  Redeemer 
was  renewed  to  him  :  "  In  thy  seed  all  the  nations  of 
the  earth  shall  he  blessed^'' '  God  conducted  him  into 
the  land  of  Canaan,  which  was  then  inhabited  by  the 
wicked  lace  of  Cham,  but  Avbich  was  now  promised 
to  Abraham ;  for  it  was  to  be  taken  from  them  in 
conseqiience  of  their  crimes;  but  this  promise  was 
not  fulfilled  till  after  400  years. 

God  mivde  a  covenant  with  Abraham,  and  ordained 
circumcision  to  be  a  sign  to  that  covenant.  When 
Abraham  and  Sarah  were  almost  a  hundred  years  old, 
Isaac  was  promised  them ;  and  when  Isaac  was  grown 
up,  God  commanded  Abraham  to  sacrifice  him.' 

The  promise  of  a  Redeemer  was  renewed  to  Isaac : 

"/  will  he  'with  thee,  and  I  will  bless  thee  ; .  ,and  ii* 
thy  seed  shall  alt  the  nations  of  the  earth  he  blessed T  ^ 


»  Gen.  ix.  1. 
2  Gen.  xxil.  18. 


»  Gen.  xxii.  1,  «&o. 
*  Gen.  xxvi.  3,  4. 


76 


SECOND   ARTICLK — II. 


Isaac  had  two  sons,  Jacob  and  Esau.     Esaii,  tlio  first 
born,  sold  his  birthright ;  and  so  lost  liis  Fathers 
blessing,  which  was  conferred  upon  Jacob. 

Jacob  had  twelve  sons — the  twelve  Patriarchs, 
Before  the  birth  of  Benjamin,  Joseph,  who  was  the 
eleventh,  received  marks  of  his  Father's  particular  affec- 
tion. For  this  his  brothers  envied  him  ; — sold  him  to 
the  Ismaelites ;  they  to  Putiphar  in  Egypt,  an  othcer 
of  Pharao ; — Joseph  was  favored  by  his  Master, — • 
tempted  by  his  Mistress, — cast  unjustly  into  prison, 
&c. ; — made  ruler  of  Egypt,  in  consoauenco  of  having 
foretold  the  seven  years'  famine.  Ihe  Brethren  of 
Joseph  go  from  the  land  of  Canaan,  to  buy  corn  in 
Egypt; — Joseph  makes  himself  known  to  them  ;  and 
sends  for  his  Father,  Jacob,  who  with  his  whole 
familv,  goes  to  dwell  in  Egypt.  The  Hebrews  (i.  e.,  ;, 
the  family  of  Jacob),  multiply  exceedingly,  and  pros- 
per; but  are  oppressed  after  Joseph's  death. 

Moses,  of  the  tribe  of  Levi,  was  born  in  the  yeai* 
of  the  World,  2433,  and  before  Christ,  1571.  At 
"  the  Mountain  of  God,  Horeb,"  in  the  land  of  Madian, 
"  God  appeared  to  liim  in  a  flame  of  fire  out  of  the 
midst  ot  a  bush :  and  he  saw  that  the  bush  was  on 
fire,  and  was  not  burnt."  ' 

'  God  sent  him  to  Pharao,  to  deliver  the  Hebrews 
from  slavery.  Pharao  would  not  release  the  people  ; 
^or  which  God  aflSicted  Egypt  with  ten  plagues ;  viz., 
1,  he  turned  the  waters  into  blood  ; — 2,  sent  frogs ; — 
3,  gnats  ; — 4,  flies  ; — 5,  death  of  cattle  ; — 6,  ulcers  in 
men  and  beasts  ; — 7,  hail  and  fire ; — 8,  locusts  ; — 9, 
darkness; — 10,  death  of  the  firstborn.'^  By  these 
plagues,  Pharao  was  compelled  to  let  the  people  go  : 
and  they  departed 'out  of  Egypt  with  600,000  fight- 

1  Exocl.  iii.  2.  >  Exod.  from  chap.  vii.  to  xii. 


\ 


SECOND   ARTICLE — n. 


7T 


ilio  first 
FatUer'ti 

itiiarchs. 
was  the 
jar  atfec- 
d  him  to  . 
in  otticer 
tlastei", — 
0  prison, 
li  having 
jthreu  of 
y  corn  in 
em ;  and 
lis  whole 
ews  (i.  e., 
and  pros- 

the  year 
571.  At 
)f  Mad  i  an, 
out  of  tlie 
h  was  on 

Hebrews 
ae  people ; 
(Tues;  viz., 
it  frogs  ;— 
),  ulcers  in 
ousts ; — 9, 

By  these 
people  go  : 
>,000  fight- 

il.  to  xii. 


ing  men.  The  Red  Sea  dividing,  they  passed  through 
on  dry  land ; — they  sojourned  forty  yeara  in  the 
Desert;  during  which  period,Hhey  received  the  ten 
Commandments, — adored  the  golden  calf, — were  fed 
with  manna  from  heaven, — frequently  rebelled  against 
God, — and  were  punished  for  their  rebellion.  By 
divine  appointment,  Aaron  was  made  high-priest; 
and  the  priesthood  was  to  descend  in  his  family. 
Contrary  to  this  appointniQnt,  Core,  Dathan,  and 
Abiron,  assumed  the  office  of  the  priesthood  ;  for  this 
crime,  both  they,  and  all  those  that  attended  their 
schismatical  worship,  were  swallowed  down  alive  into 
hell  by  the  earth  opening  beneath  their  feet.  All 
the  Jewish  sacrifices,  ceremonies,  festivals,  &c.,  were 
figurative,  having  a  reference  to  the  promised  Re- 
deemer: "For  there  is  no  other  name  under  heaven 
given  to  men,  whereby  we  must  be  saved." '  Moses 
and  Aaron  both  died,  without  entering  the  pronnsed 
land.  Of  all  that  left  Egypt,  only  two  (Josue  and 
Ciileb)  entered  it. 

Josue  succeeded  Moses,  as  the  leader  of  Israel. 
Under  him,  the  Israelites  settled  in  the  land  of  Prom- 
ise, after  having  conquered  their  way.  After  Josue, 
the  people  were  governed  by  Judges,  of  whom  there 
Were  fourteen  during  about  300  years.  During  this 
period,  they  were  frequently  taken  captive,  in  pun- 
ishment of  their  sins;  aud,  on  their  repentance,  were 
delivered.  Rejecting  the  government  of  Judges,  the 
people  will  have  a  King;  and  God  condescending 
to  their  wish,  directs  Samuel,  the  last  of  the  Judges, 
to  give  them  a  King. 

Their  first  King  was  Saul,  chosen  for  them  by  God 
himself,  but  he  was  afterwards  rejected  for  his  cou- 

1  Acts  iv.  12. 

7<» 


78 


SECOND   ARTICLE II. 


duct ;  and  God  directed  Samuel  to  anoint  David  in 
his  place. 

David,  being  anointed  King,  slew  Goliath,  the 
Champion  of  the  Philistines,  in  single  combat; — hav- 
ing fallen  into  the  two  grievous  crimes  of  adultery 
and  murder,  he  was  brought  to  sincere  repentance  by 
the  admonition  of  the  Prophet  Nathan  ; ' — when 
David  had  sinned  again,  by  numbering  the  people 
through  vanity,  God  punished  him  severely,  but 
offered  him  his  choice  of  three  chastisements,  viz., 
either  three  years'  famine ;  or  to  be  vanquished  in  war, 
during  three  months ;  or  to  have  the  sword  of  the 
Lord  and  pestilence  in  the  land,  during  three  days. 
"  And  David  said :  It  is  better  for  me  to  fall  int» 
the  hands  of  the  Lord  (for  his  mercies  are  many), 
than  into  the  hands  of  men.  So  the  Lord  sent  a 
pestilence  upon  Israel :  and  there  fell  of  Israel  70,000 
raen."^  David  composed  a  number  of  Psalms,  which 
breathe  a  spirit  of  devotion  and  of  penance,  and  in 
which  he  fortells  Christ  and  his  Passion.  The  prom- 
ise of  the  Redeemer  was  renewed  to  him:  '•''God 
hath  sworn  to  him  with  an  oath,  that,  of  the  fruit  of 
his  loins,  one  should  sit  upon  his  throyie^^ 

Solomon,  his  son,  who  succeeded  him,  was  the 
wisest  of  men ;  and  his  reign  was  happy  and  pros»- 
perous.  He  built  the  temple  of  Jerusalem,  1004 
years  before  Christ.  Towards  the  end  of  his  life, 
Solomon  fell  from  God  by  an  inordinate  love  of 
women,  and  even  became  an  idolater.  In  punishment 
of  these  crimes,  God  divided  the  Kingdom  after 
Solomon's  death.  For  Roboam,  his  Son,  retained 
only  the  tribes  of  Juda  and  Benjamin,  with  that  of 


»  2  Kings  xli.  1  to  15. 

3  Acts  il.  80. 


2  1  Paral.  xxi.  11  to  17. 
Ps.  cxxxi.  11. 


1\ 


-A- 
■r'«,_. 


I 


V 


SECOND   AETICLE — II. 


79 


>avid  in 

th,  the 
; — hav- 
adultery 
,ance  by 
— when 

people 
ily,  but 
nts,  viz., 
d  in  war, 
d  of  the 
ree  days. 

fall  int» 
3  many), 
d  sent  a 
el  70,000 
ns,  which 
',e,  and  in 
'he  prom- 
i :  "  God 
le  fruit  of 


was 


the 
and  prob- 
lem, 1004 
>f  his  life, 
te  love  of 
unishment 
doin  after 
1,  retained 
ith  that  of 

11  to  IT. 


Levi ;  and  Jeroboam,  his  servant,  was  made  King  of 
the  otlier  ten  tribes. 

Elias  began  to  prophesy  in  the  reign  of  the  wicked 
king  Achab;   and  was   taken    np  into  the   heavens 
ahve,    about    895    years    before    Christ.     After    this, 
tli«^re  Were  more  than  400  years  of  Prophets;  during 
which,   Sahnanasar,   king   of   Assyria,   took   the    ten 
tribi's  (which  formed  the  kingdom  of  Israel)  captive 
to  Ninive.     [a.  c.  721.]     More  than  100  years  after 
this  event,  Nabuchodonosoi',  king  of  Babylon,  took 
the  Jews  also  (i.  e.,  those  who  formed  the  kingdom  of 
Juda)  captive  to  Babylon,  and  destroyed  the  city  and 
temi)le    of  Jerusalem.     The    Jews   remained    in    the 
Babylonish    captivity    seventy  *  years ;    during  which 
period,  Daniel  foretold  the  thrte  of  Christ's  coming,' 
saying:  "That, /rom  the  going  forth  of  the  word  to 
build  up  Jerusalem  again,  unto  Christ  the  Prince^ 
'Uiere  shall  be  seven  weeks^  and  sixty-two  iveeks  ;  and 
after  sixty-two  weeks,    Christ  shall  be  slain.'"' '     By 
each   week  in  this  prophecy,  is  meant  seven  years. 
Cyrus,  king   of  Persia   (who  had    been  foretold  by 
Isaias  200  years  before  his  birth),  delivered  the  Je\7s 
from  their  captivity,  536  years  before  Christ.     Soon 
after  this  (in  the  time  of  Malachy,  the  last  of  the 
Prophets),  the  temple  of  Jerusalem  was  rebuilt,  and 
also  the  walls  and  tho  city  ;  and  the  Jews  lived  in 
peace  300  years,  at  the  end  of  which  period  a  terri- 
ble persecution  was  raised  against  them. 

For  Antiochus  Epiphanes,  king  of  Syria,  "  went 
up  against  Israel :  and  he  went  up  to  Jerusalem  with 
a  great  multitude:  and  he  proudly  entered  into  the 
Sanctuary,  and  he  took  away  the  golden  altar  ;  .... 
and  he  took  the  silver  and  gold,  and  the  precious 

1  Dan.  ix.  25,  26. 


V 


so 


SECOND  ABTICLE — II. 


i    5 


vessels,  and  the  hidden  treasures  which  he  found  ; . . . . 
and  he  made  a  great  slaughter  of  men,  and  spoke 
very  proudly.  And  there  was  great  mourning  in 
Israel.'"  For  Antiochus  took  Jerusalem, — plun- 
dered and  piofaned  the  Temple, — forbade  the  exercise 
of  the  Jewish  Religion,^ — introduced  idolatry  in  its 
place, — and  persecuted  the  people  most  furiously,  , 
putting  all  recusants  to  death.  During  these  perse- 
cutions of  Antiochus,  the  Jews  gave  glorious  exam- 
ples of  fidelity  to  the  Law  of  God.  Kleazar,  at  the 
age  of  ninety,  suffered  death,  rather  than  eat  swine's 
flesh,  and  seven  brothers  (called  the  seven  Machabees), 
with  their  mother,  endured  most  excruciating  deaths 
for  the  same  cause.^  The  Jews  at  length  recovered 
Jerusalem,  and  restored  the  exercise  of  their  Reli- 
gion ;  and  they  enjoyed  peace  till  Jerusalem  was  I* 
again  taken  by  the  Romans  under  Pompey,  a.  c.  69  ; 
and  32  years  afterwards,  Herod  was  declared  by  them  • 
King  of  Judea. 

The  world  now  enjoyed  universal  peace  ;  but  was 
buried  in  idolatry,  crimes,  and  the  grossest  ignorance 
of  Religion:  and  it  was  in  this  state  of  things,  that 
Christ  was  born.  He  came  both  to  Redeem^  find 
to  Teach:  for  he  came  "to  save  his  people  from 
their  sius;"^  and  also  "to  enlighten  them  that  sit  in 
darkness,  and  in  the  shadow  of  death  ;  to  direct  our 
feet  into  the  way  of  peace."  "* 


1 1  Mac.  i.  21,  &c. 
'  2  Mac.  vi.  and  vii. 


>i.r 


s  Matt.  i.  21. 
«  Lake  i.  79. 


\ 


\  • 

4.     •  •    •    «    • 

spoke 

ing   in 

— plun- 

xercise 

in   its 

rionsly,  , 

perse- 

exam- 

at  the 

swine's 

labees), 

deaths 

covered 

ir  Reli- 

jm   WMS 

.  c.  69 ; 

)y  them 

but  was 
norance 
g.s,  that 
'em,  and 
le  from 
it  sit  in 
rect  our 


tf 


THIRD   ARTICLE.  81 


Instruction  XII. 

THIRD    ARTICLE. 

The  Birth  of  Christ  ;—and  his  Life,  to  the  Commence- 

ment  of  his  Passion. 

What  is  the  Third  Article  of  the  Creed  ? — Who  was  conceived 
by  the  Holy  Ghost,  borp  of  the  Virgin  Mary. 

Hoio  teas  Christ  made  man  ? — He  was  coMceived  and  made 
man,  by  the  po'Vv.i  ut  the  Holy  Ghost,  in  the  womb  of  the 
Virgin  Mary,  without  having  any  man  for  his  fatliur. 

Where  was  our-  Saviour  born? — In  a  stable  at  Betlilehem. 

Vpon  tvhat  day  was  he  horn  ? — Upon  Christmas-day. 

The  First  Article  of  the  Creed  has  been  explained, 
by  Ins^ruetioMs  on  what  has  been  revealed  concerning 
the  nature  of  Almighty  God ; — on  the  Greatness  of 
his  divine  Attributes,  which  constitute  his  infinite 
Perfection,  and  render  him  infinitely  amiable,  and 
deservino^  of  our  love  and  servi'ce ; — on  the  Manifes- 
tation  of  these  litributes  in  tlie  a;ieat  work  of  the 
creation  ;  particularly  in  the  creat  ion  of  man  ; — and 
on  the  infinite  love  by  which  .God  promised  a  Re- 
deemer to  man,  after  his  fall.  .    , 

The  Second  Article  also  has  been  explained,  by 
Instructions  showing  who  this  promised  Redeemer  is; 
that  is  to  say,  on  God  the  Son,  who  assumed  the  na- 
ture of  man,  to  save  us  from  sin  and  hell. 

We  come  now  to  the  Third  Article,  which  (<  ^-tains 
the  Fulfilment  of  that  promise,  in  the  birth  of  i/HiiisT. 

What  is  the  Third  Article  of  the  Creed? — Who  was  conceived 
by  the  Holy  Ghost,  born  of  the  Virgin  Mary. 

How  7oas  Christ  Piade  man  f — He  was  conceiv.'i  and  made 
man,  by  the  power  of  the  Holy  Ghost,  in  tho  womb  of  the 
Virgin  Mary,  without  having  any  man  for  his  father. 

Is,  then,  the  Blessed  Virgin  the  Mother  of  God? 
Yes;  for  it  cannot  be  denied,  that  she  who  brings 


\ 


82 


THIRD   ARTICLE. 


forth  a  jjerson  is  truly  his  mother  although  she  docs  not 
produce  his  soul :  and  therefore,  in  bringing-  forth 
Jesus  Christ,  who  is  the  Person  of  God  the  iSon,  the 
Blessed  Virgin  is  truly  his  mother,  although  she  did 
not  produce  his  divinity ;  i.  e,,  she  is  truly  the 
Mother  of  Him  who  is  the  Person  of  God  the  Son  : 
"  The  Holy  One,  who  shall  be  born  of  thee^  shall  be 
called  the  Son  of  God. .  .  .Whence  is  this  to  me,  that 
the  Mother  of  my  Lord  should  come  to  me  ?"  ' 

I  will  now  give  a  shoit  account  of  the  Birth  of 
Christ :  and  also  of  his  Life  up  to  the  commencement ' 
oilur-,  Passion,  as  contained  in  the  Gospel. 

1.  Tije  Prophet  Isaias  had  long  foretold,  that  Christ 
should  be  born  of  a  Virgin  :  "Behold  a  Virgin  shall 
conceive,  find  bear  a  Son,  and  his  name  shall  be  called 
Einm;inuel  :"^  **  Which,  being  interpreted,  is,  God 
with  us."^  •  \ 

St.  Luke  describes  the  manner  in  which  this  pro- 
phecy was  accomplished:  "The  Angel  Gabriel  was 
sent  from  God  into  a  city  of  Galilee  called  Nazareth, 
U)  a  Virgin  espoused  to  a  man  whose  name  was 
Joseph,  of  the  house  of  David ;  and  the'  Virgin's 
name  was  Mary.  And  the  Angel  being  come  in, 
said  unto  her:  Hail,  full  of  grace,  the  Lord  is  with 
thee:  blessed  art  thou  amonof  women.  Who,  havino- 
heard,  w^as  troubled  at  his  saying,  and  thought  with 
herself  what  manner  of  salutation  this  should  be. 
And  the  Angel  said  to  her  :  Fear  not,  Mary,  foi-  thou 
hast  found  grace  with  God  :  behold  thou  shalt  con- 
ceive in  thv  womb,  and  shalt  brinix  forth  a  Son ;  and 
thou  shait  call  his  nanie  Jesus  :  he  shall  be  great, 
and  shall  be  called  the  Son  of  the  Most  High ;  and 
the  Lord  God  shall  o*ive  unto  him  the  throne  of  David 

c5 


1  Luke  i.  iib,  48. 


2  Is.  vii.  14. 


3  Matt  i.  28. 


iocs  not 
ig  forth 
Son,  the 
she  did 
[•uly  the 
he  Son : 
shall  be 
me,  that 

Birth  of 

sncement ' 

at  Christ 
•gin  shall 
be  called 
,  is,  God 

I 
this  pvo- 
briel  was 
Nazareth, 
lame  was 
*  Virgin's 
come  in, 
rd  is  with 
10,  having 
light  with 
should  be. 
,  for  thou 
shalt  con- 
Son;   and 
be  great, 
ligh;  and 
e  of  David 

Matt  i.  28. 


THIRD   ARTICLE. 


83 


his  father ;  and  he  shall  reign  in  the  house  of  Jacob 
forever ;  and  of  his  kiugdom  there  shall  be  no  end. 
And  Mary  said  to  the  Angel :  How  shall  this  be 
done,  because  I  know  not  man  ?  And  the  Angel 
answering,  said  to  her :  The  Holy  Ghost  shall  come 
upon  thee,  and  the  power  of  the  Most  High  shall 
overshadow  thee :  and  therefore  also  the  Holy  One 
which  shall  be  born  of  thee,  shall  be  called  the  Son 
of  God. . .  .And  Mary  said  :  Behold  the  handmaid  oi 
the  Lord  ;  *be  it  done  to  me  according  to  thy  word. 
And  the  Angel  departed  from  her."  * 

So  far  the  Evangelist  relates  how  the  mystery  of 
the  Incarnation  was  [iccomplished. 

He  then  goes  on  to  relate  how  the  other  part  of  the 
prophecy  of  Isaia^  was  fulfilled ;  viz., 

The  Birth  of  Christ  :    "  And  it  came   to   pass, 
that,  in  those   days,  there  went   out  a  decree  from 
Caesar   Augustus,  that   the  whole   world   should    be 
enrolled. . .  .And  all  went  to  be  enrolled,  every  one 
into  his  own  city.     And  Joseph  also  went  up  from 
Gahlee,  out  of  the  city  of  Nazareth,  into  Judea,  to 
the  city  of  David  which  is  called  Bethlehem  (because 
he  was  of  the  house    and  family  of  David),  to   be 
enrolled  with  Mary  his  espoused  wife,  who  was  Avith 
child.     And  it  came  to  pass,  that,  when  they  were 
there,  her  days  were  accomplished  that  she  should  be 
delivered.     And  she  brought  forth  her  first-born  Son, 
and  wrapped   him  up  in  swaddling-clothes,  and  laid 
him  in  a  manger ;     because  there  was  no  room  for 
them  in  the  jnn.     And  there  were  in  the  same  coun- 
try,  shepheids    watching,    and    keeping   the   night- 
watches  over  their  flock.     And  behold  an  Anoel  of 
the  Lord  stood  by  them ....  and  said  to  them  :   Fear 

1  Lake  i.  20  to  38. 


84: 


THIRD   ARTICLE. 


not ;  for  behold  I  bring  you  good  tidings  of  great  joy, 
that  sliall  be  to  ail  the  people ;  for  this  day  is  born  to 
you  a  Saviour,  who  is  Christ  the  Lord,  in  the 
citv  of  David.  And  this  shall  be  a  sign  unto  you : 
You  shall  find  the  infant  wrapped  in  swaddling 
clothes,  and  laid  in  a  manger. ..  .And  after  tlie 
Angels  departed  from  them  into  heaven,  the  shep- 
herds said  one  to  another:  Let  us  go  over  to  Bethlehem, 
and  let  us  see  this  word  that  is  come  to  pass,  which 
the  Lord  hath  showed  to  us.  And  they  came  with 
haste;  and  they  found  Mary  and  Joseph,  and  the 
INFANT  lying  in  a  manger.  And  seeing,'  they  un- 
derstood of  the  word  that  had  been  spoken  to  them 
concerning  this  Child.... And  the  shepherds  re- 
turned, glorifying  and  praising  God  for  all  the  things 
they  had  heard  and  seen,  as  it  was  told  unto  them,'' ' 

In  this  account  of  our  Redeemei's  birth,  two  things 
are  to  be  observed  by  us:  1st,  An  overruling  Provi- 
dence, bv  which  Christ's  Birth  and  all  the  circum- 
stances  of  it  were  brought  about,  in  accordance  with 
the  ancient  Prophecies; — and  2dly,  Christ's  infinite 
love,  in  beginning  so  soon  to  suffer  for  us,  and  to 
give  us  examples'  of  poverty, — humility, — mortifica- 
tion, &c. ;  thus  destroying  the  three  great  hindrances 
to  salvation,  (fee. 

IL  The  Birth  of  Christ  was  made  known  first  to 
the  Jews,  in  the  persons  of  the  poor  shepherds ;  and 
afterwards  to  the  Gentiles,  in  the  persons  of  the  throe 
Wise  Men,  who  came  from  the  East  to  adore  hira. 
He  was  circumcised  on  the  eighth  day  after  his 
Birth  ; — was  persee-^ted  by  Herod ;-r-fled  into  Egypt; 
— and,  after  Herod's  death,  retur  -ed  to  Nazaretli ; — 
at  the  age  of  twelve  years,  he  went  up  to  the  Temple 

1  Luke  il.  1  to  20. 


A 


THIRD   ARTICLE. 


85 


eat  joy, 
born  U) 
in   the 
to  you: 
kraddling 
fter   the 
lie  shep- 
thlehem, 
js,  \i'hich 
,me  with  . 
and  THE 
they  un- 
to "them 
herds  rc- 
he  things 
)  them. 
Avo  things 
Fig  Frovi- 
e  circum- 
ance  with 
t's  infinite 
IS,  and  to 
-rnortifica- 
lindrances 

vn  first  to 
lerds;  and 

tlie  throe 
idore  him. 

after  his 
nlo  Egypt ; 
azareth  ; — 
he  Temple 


of  Jerusalem,  with  his  Blessed  Mother  and  St.  Joseph. 
And  "  when  they  returned,  the  Child  Jesus  remained 
in  the  Temple ;  and  his  parents  knew  it  not.     And 
thinking  that  he  was  in  the  company,  they  came  a  day's 
journey,  and  sought  him  among  their  kinsfolks  and 
acquaintance :    and   not  finding  him,  they  returned 
into  Jerusalem,  seeking  him.     And  it  came  to  pass, 
that,  after  three  days,  they  found  him  in  the  Temple, 
sitting  in  the  midst  of  the  Doctors,  hearing  them,  and 
asking  them  questions.     And  all  that  heard  him  were 
astonished  at  his  wisdom  and  his  answers.     And  his 
Mother  said  to  him  :  Son,  why  hast  thou  done  so  to 
us  ?  behold  thy  father  and  I  have  sought  thee  sorrow- 
ing.    And  he  said  to  them  ;  How  is  it  that  you  sought 
me?  did  you  not  know,  that  I  must  be  about  my 
Father's  business  ?.  .  .  .And  he  went  down  witli  them, 
and  came  to  Nazareth,  and  was  subject  to  them  .... 
And  Jesus  advanced  in  wisdom  and  age,  and  grace 
with  God  and  men." '     No  more  is  related  of  him,  till 
the  age  of  thirty. 

Who  was  John  the  "Baptist  ?  He  was  the  Son  of 
Zachary  and  Elizabeth — "the  voice  of  one  crying  in 
the  wilderness :  Prepare  ye  the  way  of  the  Lord ; 
make  straight  his  paths."  ^  At  the  age  of  thirty, 
Christ,  having  been  baptized  by  him  in  the  Jordan, 
began  his  public  ministry,  by  preaching, — doing  good 
to  all, — curing  all  kinds  of  diseases  among  the  people, 
— castinjj  out  devils, — and  working^  the  most  aston- 
ishing  miracles,  to  prove  that  he  was  the  Messias. 
Thus,  when  John  the  Baptist  sent  to  ask  him,  say- 
ing: "Art  thou  he  that  art  to  come,  or  look  we  for 
another  ?  Jesus  said  to  them :  Go  and  relate  to 
John  what  you  have  heard  and  seen  :  the  blind  see, 


1  Luke  ii.  41  to  52. 


8 


>  Luks  iii.  4.       ^ 


86 


THIRD    ARTICLE* 


■ii!i: 


ins  in 


'f: 


I'' 

1!^ 


I 


I    II 


the  lame  walk,  the  lepers  are  cleansed,  the  deaf  hear, 
the  dead  rise  ngain,  and  the  poor  have  the  Gospel 
preached  to  them." '  '•  And  Jesns  went  about  all 
Galilee,  preaching  the  Gospel  of  the  kingdom  ;  and 
healing  all  manner  of  sickness,  and  every  infirmity 
among  the  people."  *  Soon  after  he  had  begun  his 
public  mission,  he  chose  his  twelve  Apostles,  who 
were  to  teach  all  nations  all  things  whatsoever  he 
commanded  them.' 

Besides  the  miracles  already  mentioned,  he  changed 
water  into  wine ;'' — raised  the  dead  to  life  :  "  And  he 
said  :  Young  man,  I  say  to  thee,  arise ;  and  he  that 
was  dead,  rose  up."'  "He  criad  out  with  a  loud 
voice :  Lazarus,  come  forth ;  and  presently  he  that 
had  been  dead,  came  forth  ;"  * — He  fed  five  thousand 
men  with  five  loaves  and  two  fishes,  and  they  took  np 
twelve  baskets  full  of  what  remiiined  of  the  frag- 
ments ;^  He  also  fed  four  thousand  with  seven  loaves 
and  a  few  fishes,  and  there  remained  seven  baskets 
full  of  fragments  f — When  the  storm  arose  at  sea, 
which  put  the  Apostles  in  fear  of  perishing,  "  he 
commanded  the  winds  and  the  sea,  and  there  came  a 
great  calm."  ^ 

He  appealed  to  his  miracles  as  proofs,  <fec. :  "  If 
you  will  not  believe  me,  believe  my  works  .  .  .  (for)  the 
works  that  I  do  in  the  name  of  my  Father,  they  give 
testimony  of  me." '°  "  Believe  for  the  very  works' 
sake."  "  *'  If  I  had  not  done  among  them  the  works 
that  no  other  man  hath  done,  they  would  not  have 
sin."  "    Yet,  notwithstanding  his  great  miracles,  and 


»Matt.xi.8,4,5. 

2  Matt.  iv.  23. 

«  Lxikevi.  13  to  16. 

Matt  xxviii.  19,  20. 
«  John  ii.  1  to  10. 


»  Luke  vii.  14, 15. 
«  John  xi.  43,  44. 
'  John  vl.  5  to  14 
8  Matt.  XV.  32  to  88. 


»  Mfttt.  vili.  28  to  27. 
10  John  X.  38,  25. 
"  Johnxiv.  12. 
"  John  XV.  24 


\ 


FOURTH    ARTICLE — I. 


87 


his  unwearied  chaiity  in  doinor  o^ood  to  all,  the  Jews 
were  continually  seeking  oj^portunities  to  kill  him : 
but  no  "  man  laid  hands  on  him,  because  his  hour  was 
not  yet  come.'" 

After  having  spent  three  years  in  his  public  minis- 
try— in  preaching  and  teaching,  and  doling  good  to 
all,  he  at  length  gave  us  the  greatest  testimony  of  his 
love,  in  the  institution  of  the  Blessed  Eucharist. 
After  this  he  permitted  himself  to  be  betrayed  by  his 
own  Disciple  ; — to  be  apprehended  by  his  own  chosen 
people ; — to  be  cruelly  treated  by  them,  and  put  to 
death.  But  of  his  sufferings  and  death,  I.  will  give  a 
more 'particular  account  in  the  next  Instruction. 

The  Life  of  Christ  should  be  the  frequent  subject 
of  your  meditation.  Reflect,  therefore,  occasionally 
on  the  chief  events  of  his  Life ; — on  his  examples  of 
fraternal  charity  (for  his  miracles  were  to  do  good)  ; — 
on  his  examples  of  patience  under  contradiction, — of 
poverty  of  spirit, — of  humility, — of  zeal,  &c. 


Instruction  XIII. 

FOURTH    ARTICLE 

Christ's  Passion  and  Death. 

What  is  the  Fourth  Article  of  the  Creed  9— ^wflered  under 
Pontius  Pilate,  was  crucified,  dead  and  buried.  ,, 

What  did  Christ  suffer  ? — A  bloody  sweat,  scourging  M 
the  pillar,  crowning  with  thorns,  and  the  carriage  of  his 
cross. 

What  else  ? — He  was  nailed  to  a  Cross,  and  died  upon  it 
between  two  thieves. 

Why  did  he  suffer?— Yox  o\xx  ^\n9.  ' 

Upon  lohat  day  did  he  suffer  ?—0n  Good-Friday. 

Wliei-e  did  he  suffer  f — On  Mount  Calvary. 

1  John  vil.  30 ;  vlii.  20. 


Ji-:.i 


,  ^   I. 


I 


'•I'll 


88 


FOT'RTII    ARTICLK — I. 


Ill  tho  last  Instri'ction,  I  explained  the  Third 
Article  of  the  Ci  "d,  by  givino;  the  Scriptumi  ac- 
count of  the  incarnation  ami  6/r//i  of  Oirist, ;  'kI  I 
gave  also  a  short  history  of  his  Life.  We  eon»o  now 
to  tile  Koiirtli  Article,  which  makes  mention  of  his 
Passion  and  Death.  And,  as  the  sutteriiiii's  which 
he  enduivd  for  our  sake,  are  a  strikinj^  proof  of  his 
great  love  for  us,  it  is  very  important  that  you  should 
know  well  the  history  of  his  Passion  and  Death  ;  thai 
the  consideration  of  what  he  has  suffered  for  your 
sake,  may  ititlame  your  hearts,  &c. 

"  Jesus  knowing  that  his  hour  was  come,  tlyit  h-e 
shouM  pass  out  of  this  world  to  the  Father;  having 
loved  his  own  who  were  in  the  world,  he  loved  them 
unto  the  end."'  And  it  was  then  (at  the  end  of  his 
life)  that  lie  gave  us  the  greatest  and  tenderest  proofs 
of  his  love. 

Going  up  to  Jerusalem,  he  entered  the  city  in 
triumph,  amidst  the  acclamations  of  the  people.  For 
"they  took  hanches  of  palm-trees,  and  went  forth  to 
meet  liim,  -.'n;  -ried  :  Hosaiina,  blessed  is  he  that 
Cometh  ii:  the  n^me  of  the  Lord,  the  King  of  Israel."' 
[These  same  p<Of}le,  a  few  days  after.,  cried  oat :  ''''Cru- 
cify him.,  Crucify  him ;"  which  shows  what  little 
account  is  to  be  made  of  the  esteem  or  disesteem  of 
men  !) 

"  Now  the  feast  of  unleavened  bread,  which  is 
called  the  Pasch,  was  at  hand.  And  the  chief-priests, 
and  the  scribes,  sought  how  they  might  put  Jesus  to 
death." ^  "Then  went  out  one  of  the  twelve,  who 
was  called  Judas  Iscariot,  to  the  chief-priests  ;  and 
he  said  to  them:  What  will  you  give  me,  atid  I  will 
dehver   him   unto   you  ?     But  they  appointed   hino 


»  John  xill.  1. 


a  John  xil.  13. 13. 


»  liake  xxii.  1,  '£. 
\ 


FOURTU    ARl'ICLE — I. 


Wr 


,0  Third 
tui-al  ao- 
t;    .'^.'i  I. 

)u  of  his 
(.•s  which 
.of  of  his 
i)U  sliould 
[ith  ;  that 
for  your 

B,  tl^at  lie 
1- ;  having 
)ve(l  them 
end  of  his 
rest  proofs 

le  city   in 

)ple.     For 

t  forth  to 

\\ii   that 

bf  Israel.'" 

at:  ''Cm- 

vhat   little 

sesteem  of 

which  is 
lief- priests, 
,t  Jesus  to 
velve,  who 
est^ ;  and 
and  I  will 
)inted   hiiD 

xxil.1,2. 


Jesus    took 

trave    to    liis 

'his  is  my 

''s;  and 

'r  this 

aall  be 


thirty  pieces  of  silver.  And  from  thenceforth  ho 
sought  opportunity  to  betray  him."'  And  Jesua 
"sent  Peter  and  John,  sayiiii^:  Go  and  prepare  for 
us  t\u'  Pasch,  that  we  may  eat..  .And  when  the  hour 
was  come,  he  sat  down,  and  the  twelve  Apostles  with 
him."  2 

"And    while   they    were    at   supper, 
bread,    and    blessed,    and    broke;    and 
Apostles  and    said:  Take   ye,  and    c"' 
body.     And  taking  the  Chalice,  he 
gave  to  them,  saying:  Drink  ye  all  o 
is  my  blood  of  the  N^evv^  Testament, 
shed  for  many  unto  remission  of  sins."  ^ 

HaviniJ:  thus  instituted  the  Blessed  Sacrament  of 
the  Altar,  Jesus  went  into  the  Garden  of  Gethsemani 
with  Peter,  James,  and  John.  "Then  he  saith  to 
them  :  My  soul  is  sorrowful  even  unto  death.  And 
going  a  little  further,  he  ^'ell  'ipon  his  face,  and  pray- 
ed, saying:  Father,  if  thou  wilt,  remove  this  chalice 
from  me:  but  yet  not  my  will,  but  thine  bo  done. 
And  being  in  an  agony,  he  prayed  the  longer.  And 
his  sweat  became  as  drops  of  blood  trickling  down 
upon  the  ground,"''  [Example  of  having  recourse  to 
God  in  our  tn  ubles  ;  and  of  praying  ivith  (jr^at  rev- 
erence^— with  perseverance  and  loith  complete  submis- 
sion to  the  divine  will.) 

"  Then  he  coraeth  to  his  discipl  >s,  and  saith  to 
them  :.  .Rise,  let  us  go:  behold  he  is  at  hand  that 
will  betray  me."  Scarcely  had  he  said  this,  when 
Judas,  at  the  head  of  a  great  multitude,  came  and 
betrayed  him  with  a  kiss.* 


1  Matt.  xxvi.  14  to  16. 
«  Luke  xxii.  8, 14. 
8  Matt.  xxvi.  26  to  28. 


8» 


*  Matt,  xxvi,  .33,  89. 

Luke  xxii.  42  to  44. 
6  Matt.  xxvl.  45  to  50. 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


1.0 


I.I 


1.25 


1^121    125 

m 

■  2.2 


■  40 


12,0 

Wuu 


Photographic 

Sdences 
Corporation 


^  ^ 


33  WEST  MAIN  STREET 

WEBSTER,  N.Y.  14580 

(716)S73-4S03 


^  ,^ 


y 


V 


<\ 


'^^ 


90 


FOURTH   ARTICLE — I, 


"  And  they  took  Jesus,  and  bound  him ;  and  they 
led  him  away  to  Annas  first."  And  here  they  exam- 
ined Jesus  concerning  his  disciples  and  his  doctrine. 
Answering,  he  said:  *'I  have  spoken  openly  to  the 
world;.. and  in  secret  I  have  said  nothing.. Ask 
them  who  have  heard  me."  Then  "one  of  the  ser- 
vants, standing  by,  gave  Jesus  a  blow,  saying: 
Answerest.  thou  the  high-priest  so?  And  Jesus 
answered  him :  If  I  have  spoken  evil,  give  testimony 
of  the  evil ;  but  if  well,  why  strikest  thou  me  ?"  * 
(Example  of  mildness  and  forbearance  under  injuries^ 
provocations^  arid  insults.) 

"And  Annas  sent  him  bound  to  Caiphas  the  high- 
priest."^  And  here  they  "sought  false  witness 
against  Jesus,  that  they  might  put  him  to  death.. . 
And  the  high-priest  rising  up,  said  to  him ;  Answerest 
thou  nothing  to  the  things  which  these  witness  against 
thee  \  But  Jesus  held  his  peace.  And  the  high- 
priest  said  to  him  :  I  adjure  thee  by  the  living  God, 
that  thou  tell  us  if  thou  be  the  Christ,  the  Son  o\ 
God  ?  Jksus  saith  to  him  :  Thou  hast  said  it.  Then 
the  high-priest  rent  his  garments,  saying:  He  hath 
blasphemed ;  what  further  need  have  we  of  wittiesses  f 
Behold,  now  you  have  heard  the  blasphemy ;  what 
think  you  :  but  they  answered  and  said  :  He  is  guilty 
of  death.  Then  did  they  spit  in  his  face,  and  butfet>- 
ed  him,  and  struck  his  face  with  the  palms  of  their 
hands ;"  and  bid  him  prophesy  who  it  was  that  struck 
him.' 

Notwithstanding  the  admonition  of  his  divine  Mas- 
ter, and  his  own  protestations,  Peter  denied  his  Lord 
three  times ;  and  even  confirmed  his  denial  with  an 


»  John  xviii.  12  to  28. 
s  John  xviii.  24. 


'Mattxzvi.  67to68. 


FOTTBTH  ARTICLE — I. 


91 


i  they 
exain- 
ctvine. 
to  the 
..Ask 
le  ser- 
aying : 
Jesus 
tiniony 
me  r ' 
njuries, 

Q  high- 
witness 

eath.. . 
isweresi 
i  ag.nnst 
c  high- 
ig  God, 

Son  ol 
Then 
le  hath 
tnesses  I 
If  •  what 
is  guilty 
Initfetr 

of  their 
at  struck 

ine  Mas- 
lis  Lord 
with  an 

to  68. 


oath.'  {Example  of  the  fatal  consequences  of  pre- 
sumption or  self  confidence^  which  leads  to  grievous 
falU ; — ttnd  of  immediate  correspondence  with  the 
grace  of  repentance  which  leads  to  pardon. — Judas  also 
repented  of  his  treason :  but  without  hope  of  pardon 
— he  joined  despair  toith  his  repentance :  and  there- 
fore he  died  in  his  sin.) 

"  And  when  morning  was  come  (i.  e.,  on  the  morn- 
ing of  Good-Friday),  they  tooic  counsel  against  Jesu8, 
that  they  might  put  him  to  death.  And  they  brought 
him  bound  to  Pontius  Pilate  the  Governor."*  And 
here  "  they  began  to  accuse  him"  of  being  seditious, 
— of  "  stirring  up  the  people"  to  rebellion, — of  "  per- 
verting the  nation,"  &c.  But  Pilate  said  to  them  : 
"  I  find  no  cause  in  him.^*  And  he  sent  him  to  Herod 
Antipas,  son  of  that  Herod  who  killed  the  Innocents, 
"And  Herod,  with  his  army,  set  him  at  naught;  and 
mocked  him,  putting  on  him  a  white  garment ;  and 
sent  him  back  to  Pilate."' 

Pilate  wishing  to  deliver  Jesus  out  of  the  hands  of 
the  Jews  (for  "of  necessity  he  was  to  release  unto 
them  one  upon  the  feast  day"),  proposed  to  them  two, 
viz.,  Barabbas,  a  murderer ;  and  Jesus.  "  But  the 
whole  multitude  together  cried  out,  snying :  Away 
with  this  man,  and  release  unto  us  Barabbas.  And 
Pilate  again  spoke  to  them,  desiring  to  release  Jesus. 
But  they  cried  again,  saying :  Crucify  him.  Crucify 
him.  And  he  said  to  them  the  third  time :  Whv, 
what  evil  hath  this  man  done  ?  I  find  no  cause  of 
death  in  him :  I  will  chastise  him  therefore,  and  let 
him  go.  But  they  were  instant  w'ith  loud  voices, 
requiring  that  he  might  be  crucified ;  and  their  voices 
prevailed."    And  he  released  unto  them  Barabbas.* 

»  Matt.  xxvl.  69  to  75.  '  Luke  xxlii.  I  to  12. 

a  Matt  xxvii.  1,  2.  *  Luke  xxiii.  18  to  25. 


92 


rOUKTH  ABTIOLE — I. 


*'  Then  Pilate  took  Jesus  and  scourged  him.  And 
the  soldiers,  platting  a  crown  of  thorns,  put  it  upon 
his  head  ;  and  they  put  on  him  a  purple  garment ; 
and  they  came  to  him,  and  said :  Hail,  King  of  the 
Jews ;  and  they  gave  him  blows.  Pilate  there- 
fore went  forth  again,  and  saith  to  them  :  Behold  I 
bring  him  forth  unto  you,  that  you  may  know  that  I 
find  no  cause  in  him.  (Jesus  therefore  came  forth, 
bearing  the  crown  of  thorns  and  the  purple  garment.) 
And  he  saith  to  them  :  Behold  the  Man,'"  But  "  they 
cried  out,  saying :  Crucify  him,  Crucify  him. . .  If  thou 
release  this  man,  thou  art  not  Caesar's  friend..  .Then 
therefore  he  delivered  him  to  them  to  be  crucified." ' 
(Example  of  the  fatal  consequences  of  loving  the 
friendship  of  the  world.) 

"  And  they  took  Jesus,  and  led  him  forth.  And 
bearing  his  own  cross,  he  went  forth  to  that  place 
which  is  called  Calvary."'  Having  arrived  at  Cal- 
vary, he  was  stripped  of  his  clothes, — nailed  to  the 
Cross — and  crucified  upon  it  between  two  thieves; 
— and  while  he  was  hanging  on  the  Cross,  he  was 
reproached,  reviled,  and  blasphemed  by  the  surround- 
ing multitude.  He  lived  three  hours  on  the  C''<>ss, 
enduring  the  most  excruciating  tortures;  o  g 
which  time  the  sun  was  darkened. ' 

The  last  Seven  Words  on  the  Cross : 


m 


■t 


1.  "  Father,  forgive  them  ;  for  they  know  not  what 
they  do."* 

2.  *'  Amen  I  say  to  thee,  this  day  thou  shalt  be  with 
me  in  Paradise."* 


»  John  xlx.  1  to  16. 
«  John  xix,  16, 17. 


8  Matt,  xxvil.  39  to  45. 
Luke  xxiii.  35  to  45. 


4  Luke  xxiii.  34 
*  Luke  xxiii.  43. 


FOURTH   ABTIOLE — ^I. 


93 


And 
t  upon 
»rment ; 
•  of  the 
there- 
ehold  I 
V  that  I 
16  forth, 
irment.) 
t  *'  they 
.If  thou 
...Then 
icified."' 
ving   ths 

1.     And 

at  place 

at  Cal- 

d  to  the 

thieves ; 

he  was 

urround- 

le  (''"^ss, 

0       g 


not  what 
t  be  with 


3.  "  Woman,  behold  thy  son ; — Behold  thy 
Mother." ' 

4.  "My  God,  my  God,  why  hast  thou  forsaken 
me?"" 

6.  "I  thirst."' 

6.  *' It  is  consummated."* 

7.  "  Father,  into  thy  hands  I  commend  my  spirit. 
And  saying  this,  he  gave  up  the  ghost.'" 

When  he  "yielded  up  the  ghost,"  all  nature  pro- 
claimed his  Divinity:  **The  veil  of  the  Temple  was 
rent  in  two,  from  the  top  even  to  the  bottom ; — and 
the  earth  quaked ; — and  the  rocks  were  rent ; — and 
the  graves  were  opened  ; — and  many  bodies  of  the 
saints  that  had  slept,  arose ;  and  coming  out  of  the 
tombs  after  his  resurrection,  came  into  th«  holy  city, 
and  appeared  to  many."  And  some  of  them  that 
witnessed  his  crucifixion,  "  having  seen  the  earth- 
quake, and  the  things  that  were  done,  said :  Indeed 
this  was  the  Son  of  God."^  "And  all  the  multitude 
of  them  that  were  come  together  to  that  sight,  and 
saw  the  things  that  were  done,  returned  striking  their 
breasts."  ^ 

And  when  it  was  evening,  Joseph  of  Arimathea 
"  went  to  Pilate,  and  asked  the  body  of  Jesus  ;  and 
Pilate  commanded  that  it  should  be  delivered  to  him. 
And  Joseph  taking  the  body. . .  laid  it  in  his  own  new 
monument,  which  was  hewed  out  of  a  rock ;  and  he 
rolled  a  great  stone  to  the  door  of  the  monument,  and 
went  hTs  way. .  And  the  chief-priests  and  Pharisees 
made  the  sepulchre  sure,  sealing  the  stone,  and  set- 
ting guaids."  ^ 


B  xxiH.  34. 
e  xxiii.  43. 


>  John  xlx.  26,  27. 
8  Matr.  xxvii.  46 

>  John  xix.  23. 


*  John  xtx.  80.  '  Luke  xxiii.  48 

»  Luke  xxiii.  46.  8  Matt  xxvii.  57  to  68. 

«  Mutt  xxvii.  50  to  54. 


94 


FOUETH  ARTICLE — ^n. 


The  death  of  Christ  was  not  forced,  but  voluntary : 
"  I  lay  down  my  life,  that  I  might  take  it  up  again . . 
No  man  taketh  it  away  from  me ;  but  I  lay  it  down 
of  myself."  * 

Fruits  of  his  death: — 1.  He  has  delivered  us  by 
it  from  sin ;  and  from  the  slavery  of  the  devil :  He 
hath  washed  us  from  our  sins  in  his  own  blood ;"  ^ — 

2.  He  has  reconciled  us  to  God :  "  For  God  indeed 
was  in  Christ,  reconciling  the  world  to  himself;"* — 

3.  He  has  reopened  to  us  the  gates  of  heaven,  which 
had  been  so  long  shut  against  all  mankind :  for 
being  consummated,  he  became  the  cause  of  eternal 
salvation  to  all  who  obev  him."* 

Exhortation  : — Frequently  reflect  on  the  suffer- 
ings of  Jesus  Christ — consider,  who  is  it  that  sufters  ? 
for  whom  does  he  suffer  ?  from  whom  ?  how  much  ? 
in  what  m.-inner  ?  He  suffers  with  patience ; — with 
perfect  resignation ; — with  charity ; — praying  for  his 
very  persecutors,  &c. 


Instruction  XIY. 

lOURTH  ARTICLE  CONCLUDED— FIFTH  ARTICLE. 

On  the  Sign  of  the  Gross : — the  Descent  of  Christ  into 
Limbo; — and  his  Resurrection, 

Why  do  we  make  the  sign  of  the  Cross  ? — For  two  reasons  : 
First,  to  put  us  in  mind  of  the  Blessed  Trinity  ;  and,  secondly, 
to  put  us  in  ?nind  that  God  the  Son  became  man,  and  died 
upon  a  Cross  for  us. 

What  puis  lis  in  mind  of  the  Blessed  Tiinity,  when  toe  make  the 
Sign  of  the  Cross  ? — These  words  :  In  the  name  of  the  !Father, 
and  of  the  Son,  and  of  the  Holy  Ghost. 
,       Wliat  puts  us  in  mind  that  Christ  became  man,  and  suffered 


»  John  X.  IT,  18. 
•  Apoo.  1.  6. 


«  2  Cor.  V.  19. 
*  Heb.  v.  9. 


FOURTH  JVRTICLE — H. 


95 


ntary : 
igaiu . . 
,  down 

us  by 
il:    He 

indeed 

1,  which 

id:    ibr 

eternal 

a  sufifer- 
suffers  ? 
V  much? 
) ; — with 
y  for  his 

3 


B. 


Irist  into 


reasons : 
secondly, 
and  died 

ve  make  the 
le  leather, 

nd  suffered 


on  a  Cross  f — The  very  making  or  signing  ourselves  with  the 
Sign  of  the  Cross. 

What  is  the  Fifth  Article  of  the  Creed  ? — Re  descended  in  hell ; 
the  third  day  he  rose  again  from  the  dead. 

Whither  did  the  soul  of  our  Saviour  go  after  death  ? — His  soul 
went  down  into  that  part  of  hell  called  Limbo. 

What  do  you  mean  by  Limbo  ? — I  mean  a  place  of  rest,  where 
t'le  souls  of  the  saints  who  died  before  Christ  were  de- 
t  lined. 

Who  were  these  saints  f — Those  who  had  faithfully  observed 
the  laws  of  God. 

Did  none  go  up  to  heaven  before  our  Saviour? — No  ;  they  ex- 
pected him  to  carry  them  up  thither. 

Whai  means  the  third  day  he  rose  again  from  the  dead  9 — ^It 
means,  that  after  Christ  had  been  dead  and  buried,  part  of 
three  days,  he  raised  his  blessed  body  to  life  again  on  the 
third  day. 

On  whai  day  did  Christ  rise  again  from  the  dead? — On  Easter- 
day. 

T.  As  the  Sufferings  and  Death  of  Christ  are  a  most 
striking  proof  of  his  great  love  for  us,  we  cannot 
think  of  them  too  often.  The  frequent  reflection. . 
inflames,  &c.  ;  and  is  very  pleasing  to  Christ.  For 
this  reason  it  is,  that  we  make  such  frequent  use  of 
the  Sign  of  the  Cross  in  all  our  prayers,  and  ceremo- 
nies, &c.    For, 

1.  As  the  Catechism  teaches,  the  Sign  of  the 
Cross  serves  to  remind  us  of  the  two  most  important 
truths  of  Religion — of  those  two  truths  which  contain 
the  sum  of  all  Christian  knowledge :  for  it  reminds 
us  of  our  last  end,  viz.,  the  B.  Trinity ; — and  also  of 
the  means  of  attaining  that  end,  viz.,  Jesus  Christ, 
who  is  the  way,  the  truth  and  the  life.'' '  [JExplain 
what  is  meant  by  redemption,  and  apply  it  to  this 
subject!] 

2.  When  we  begin  and  end  our  prayers  with  the 

>  John  xlv.  6. 


06 


FIFTH  ARTICLE. 


¥ 


i 


Sign  of  the  Cross,  it  is  as  much  as  to  say  :  We  pray 
through  the  merits  of  Christ. 

3.  It  is  a  powerful  defence  in  temptation.  As  the 
blood  of  the  Paschal  Lamb,  sprinkled  on  the  door- 
posts, was  a  preservative  against  the  destroying  An- 
gel ;  so  the  Sign  of  the  Cross,  or  of  Christ's  blood 
being  shed  for  us,  preserves  us  from  falling  into  the 
destructive  hands  of  the  angels  of  darkness.  The  Fa- 
thers of  the  Church  speak  of  it  as  such. 

4.  The  use  of  it  is  most  ancient  in  the  Church  : — 
TertuUian  says :  "  At  every  step,  at  our  coming  in, 
and  going  out,^  when  we  sit  down  to  table,  when  we 
go  to  bed ;  we  imprint  on  our  foreheads  the  Sign  of 
the  Cross." 

When  we  make  the  Sign  of  the  Cross,  we  should 
accompany  the  act  with  proper  dispositions.  As 
"  circumcision  profiteth  indeed,  if  thou  keep  the  law  ; 
but  if  thou  be  a  transjjressor  of  the  law,  thv  circum- 
cision  is  made  uncircumcision ;"  *  so  likewise  the 
Sign  of  the  Cross  profiteth  indeed,  if,  &c . .  In  order  to 
derive  advantage  from  it,  it  should  be  made  correctly 
— deliberately,  <kc. 

II.  What  is  the  Fifth  Article  of  the  Creed  9 — He  descended  into 
hell  ;  the  third  day  he  rose  again  from  the  dead. 

Whiiher  did  the  soul  of  our  Saviour  go  after  death  ? — His  soul 
went  down  into  that  part  of  hell  called  Limho. 

When  Christ  died  upon  the  Cross,  his  soul  separa- 
ted from  his  body ;  but  did  the  Divinity  also  separate 
from  it?  No;  the  Divinity  remained  united  with 
the  body,  and  also  with  the  soul. 

Christ  being  dead,  Joseph  of  Arimathea  took  down 
the  body  of  Jesus,  and  laid  it  in  his  own  new  monu- 
ment, to  the  door  of  which  he  rolled  a  large  stone ; 

1  Bom.  U.  25.  \ 


FIFTH   ARTICLE. 


97 


pray 

a  the 
ioor- 
;  An- 
Dlood 
)  the 
eFa-  ^ 

jh:-- 
ig  in, 
en  we 
ign  of 

ihould 
5.  As 
6  law ; 
liicum- 
e  the 
ider  to 
wrectly 

led  into 
[is  soul 

[separa- 

sparate 
with 

down 
monu- 
stone ; 


and  the  Jews,  liaving  sealed  the  stone,  sot  guards 
round  the  sepulchre.  But  whither  did  the  soul  of 
Jesus  go  ?  llis  soul  went  into  Limbo.  The  Apos- 
tles' Creed  says :  "  He  descended  into  hell ; "  by 
which  is  meant,  not  into  hell  where  the  wicked  are 
punished,  but  into  "  the  heart  of  the  earth, :"  *  **  He 
descended  into  the  lower  parts  of  the  earth,"  ' — into 
that  place  where  Lazarus  was  seen  **in  Abraham's 
It  bosom  ;" '  which  place  Catholics  call  "Zi7w6o." 

Why  did  he  go  thither?  1,  To  communicate  the 
happy  tidings  of  Redemption,  tkc. ;  "  He  went  and 
preached  to  those  spirits  that  were  in  prison;"^ — 2, 
To  deliver  the  saints  who  were  there  detained,  and  to 
take  them  to  heaven  at  his  ascension  :  "Ascending 
on  high,  he  led  captivity  captive."  * 

Had  none  gone  to  heaven  before  our  Saviour  ?  No ; 
for  he  says :  "  No  man  hath  ascended  into  heaven, 
but  the  Son  of  Man  who  is  in  heaven."*  Enoch  and 
Elias  were  taken  up  :  but  only  to  the  lower  heavens : 
they  do  not  enjoy  the  beatific  viaion  ;  Adam's  sin  had 
shut  the  gates  of  heaven  against  all  mankind. 

Did  Christ's  presence  occasion  great  joy  to  the 
souls  in  Limbo  ?  Yes ;  it  was  the  great  object  of 
their  desires  :  and,  as  "  hope  that  is  deferred,  afflic- 
teth  the  soul ;"  ^  so  the  presence  of  Christ,  by  remov- 
ing that  afflicting  delay,  changed  Limbo  into  a  Para- 
dise of  delight ;  and  hence  he  said  to  the  penitent 
thief :  "  This  day  thou  shalt  be  with  me  in  Paradise!^  * 

How  long  did  the  soul  of  Christ  remain  there  ? 
From  three  o'clock  on  Friday  afternoon,  till  early  on 
Sunday  morning. 

III.    What  means  the  third  day  he  rose  again  from  the  dead  ? — It 


1  Matt  zil.  40. 
a  Eph.  iv.  9. 
9  Lake  xvi.  2d. 


<  1  Pet  lii.  19. 
»  Eph.  Iv.  8. 
•  John  ill.  18. 

y 


»  Prov.  xiii.  12. 
•  Luke  xxUL  48. 


FIFTH   ARTICLE. 


means  that  after  Christ  had  been  dead  and  buried,  part  of 
three  days,  he  raitied  his  blessed  body  to  life  again  on  the 
third  day. 

On  what  day  did  Christ  rise  again  from  the  dead  f — On  Easter- 
day. 

How  did  he  raise  himself  to  life  again  ?  By  his 
own  divine  power,  his  soul  returned  to  the  body,  &c. ; 
*'  I  lay  down  my  life,  that  I  may  take  it  again. .  .And 
I  have  power  to  lay  it  down,  and  I  have  power  to  take 
it  up  again."'  "Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up ;.  .but  he  spoke  of  the  temple 
of  his  body."  \ 

*'  And  when  it  began  to  dawn  towards  the  first  day 
of  the  week,  came  Mary  Magdalen  and  the  other 
Mary  to  see  the  sepulchre :  and  behold  there  was  a  ' 
gieat  earthquake.  For  an  Angel  of  the  Lord 
descended  from  heaven,  and  coming,  rolled  back  the 
stone,  and  sat  upon  it. .  .And  the  guards  were  struck 
with  terror,  and  became  as  dead  men." '  For  a  guard 
of  soldiers  had  been  set  around  the  sepulchre,  to  pre- 
vent the  body  from  being  taken  away,  till  after  the 
third  day ;  and  they  did  this,  with  the  view  of  prov- 
ing Christ  to  be  a  deceiver:  '*And  the  chief-priests 
and  Pharisees  came  together  to  Pilate,  saying :  Sir, 
we  have  remembered  that  that  seducer  said,  while  he 
was  yet  alive  :  After  three  days  I  will  rise  again. 
Command  therefore  the  sepulchre  to  be  guarded 
until  the  third  day ;  lest  perhaps  his  disciples  come 
and  steal  him  away,  and  say  to  the  people  :  He  is 
risen  from  the  dead  ;  and  thf  last  error  shall  be  worse 
than  the  first."  * 

When  the  guards,  who  had  been  stationed  round 
the  sepulchre,  had  seen   the  Angel  roll    awaj  the 


1  John  X.  17, 18. 
3  John  ii.  19, 21. 


>Mattxxviii.  lto4. 
«  MattzzviL62to66. 


FIFTH  ARTIOLB. 


99 


stone,  (fee,  "  some  of  tbem  came  into  the  city,  and 
toUl  the  chief-priests  all  things  that  had  been  done." 
But  they  "gave  a  great  sum  of  money  to  the  sokliers, 
saying :  Say  you,  His  disciples  came  by  night,  and 
stole  him  away  when  we  were  asleep." '  "  They 
give  us  sleeping  witnesses,"  says  St.  Augustine.  The 
Apostles  would  not  dare  to  attempt  to  steal  him 
away — they  were  too  timid.  Christ  gave  demonstra- 
tive proofs  that  he  had  risen  again  :  for  he  frequently 
appeared  to  many,  during  forty  days  ; —  he  showed 
them  his  hands  and  feet ; — and  he  even  commaiuled 
Thomas  to  touch  the  wounds,  which  had  been  made 
in  his  hands  and  side.' 

The  Resurrection  of  Christ  is  a  most  important 
Article  of  Christian  Faith — ^it  is  a  fundamental  Arti- 
cle. For,  this  fact  being  proved,  proves  the  truth  of 
Christianity  : 

1.  Because  it  was  foretold:  "And  Jesus  said  to 
them  :  The  son  of  man  shall  be  betrayed  into  the 
hands  of  men  ;  and  they  shall  kill  him  ;  and  the  third 
day  he  shall  rise  again.^^  *  Hence,  the  Jews  guarded 
the  sepulchre,  to  prove  hira  a  deceiver. 

2.  IBecause,  when  the  Jews  asked  a  sign  of  his 
being  the  Messias,  he  gave  them  this  very  sign  :  "As 
Jonas  was  in  the  whale's  belly  three  days  and  three 
nights ;  so  shall  the  Son  of  Man  be  in  the  heart  of 
the  earth  three  days  and  three  aights."* 

3.  Because  the  Apostles  made  this  fact  the  ground- 
work of  their  preaching.  Thus  St.  Paul  says  :  "  If 
Christ  be  not  risen  again,  then  is  our  preaching  vain, 
and  vour  faith  is  also  vain . .  .But  now  Christ  is  risen 
from  the  dead,  the  first  fruits  of  them  that  sleep."  * 


»  Matt  xxvili.  11  to  16. 
9Lakexxiv.89,40; 
Jubn  XX.  20, 27. 


«  Matt.  xvll.  21,22. 

*M(itt.  xii.40. 

6  1  Cor.  XV.  14  to  20. 


100 


SIXTH  ABTIOLE. 


•in 

n 

*  I 


iNSTRUCnON  XV. 

8IXTU  ARTICLB. 

The  Ateension  of  Jetus  Christ ;  —  Satis/action^ 
Redemption^  and  Impetration. 

What  is  the  Sixth  Article  qf  the  Creed  f — He  ascended  into 
heaven,  sits  at  the  right  hand  of  God  the  Father  Almighty. 

When  did  our  Saviour  go  up  to  heaven  ^— Forty  days  after  he 
rose  again. 

Why  is  he  said  to  sit  at  the  right  hand  of  Ood  the  Father :  has 
God  the  Father  hands  f — No ;  God  the  Father  has  no  hands, 
because  he  is  a  pure  spirit ;  but  the  meaning  of  these  words 
is,  that  Christ, .as  man,  occupies  the  next  place  to  God  in 
heaven  ;  being,  as  God,  equal  to  his  Father  in  all  things. 

On  what  day  did  our  Saviour  go  up  to  heaven  9 — On  Ascension- 
day. 

I.  The  Ascension  :  —  After  his  Resurrection  from 
the  dead,  our  Blessed  Lord  frequently  appeared  to 
his  Apostles :  *'  To  whom  he  showed  himself  alive 
after  Ins  Passion,  by  many  proofs,  for  forty  days 
appearing  to  them,  and  speaking  of  the  kingdom  of 
God."  '  After  having  instructed  his  Apostles  in  all 
the  mysteries  of  his  kingdom,  and  "  opened  their 
iindei standing  that  they  might  understand  the  Scrifj- 
tures;  "*he  gave  them  commission  to  go  and  teach 
all  nations;  and  promised  to  be  with  them,  in  their 
tea(;hing,  till  the  end  of  the  world  ;  and  he  empowered 
tliem  to  confirm  their  preaching  with  miracles:  '*Go 
ye  into  the  whole  world,  and  preach  the  Gospel  to 
every  creature.  He  that  believeih  and  is  baptized, 
shall  he  saved ;  but  he  that  believeth  not,  shnll  be 
condemned.  And  these  si^ns  shall  follow  them  that 
believe.  In  my  name  they  shall  cast  out  devils;  they 
shall  speak  with  new  tongues;  they  shall  take  up 
serpen  s  :  and  if  they  shall  drink  any  deadly  thing,  it 

»  Acts  i.  8.  9  Luke  xxlv.  '45, 


li 


SIXTH   ARTICLE. 


101 


sliall  not  hurt  tliom ;  they  shall  lay  their  hands  upon 
the  Rick,  and  thoy  shall  recover." ' 

On  the  fortieth  day,  "  ho  led  them  out  as  far  as 
Bothaiiia  (to  Mount  Olivet) ;  and  lifting  up  his  hands, 
he  blessed  them :  and  it  came  to  pass,  while  he 
bltissed  them,  he  departed  from  them,  and  was  car- 
ripd  up  to  heaven.  •  "And  while  they  were  be- 
holding him  going  up  to  heaven,  behold  two  men 
stood  by  them,  in  white  garments;  who  also  said  to 
them  :  Ye  men  of  Galilee,  why  stand  you  looking  up 
to  heaven  ?  This  Jesus  who  is  taken  up  from  you 
into  heaven,  shall  so  come  as  you  have  seen  him  go- 
lug  up  into  heaven." ' 

Where  is  Jesus  Christ  now  ?  He  "  sitteth  at  the 
riglit  liand  of  God  the  Father  Almighty."^  He  as- 
cended, 1,  To  take  possession  of  that  seat  of  glory  for 
himself,  as  man  :  "Ought  not  Christ  to  have  sutt'ered 
these  things,  and  so  to  enter  into  his  glory?"* — and, 
2,  Tt>  prepare  a  place  for  us, — to  draw  our  hearts 
after  him, — and  to  be  our  Mediator  with  the  Fa- 
ther; "Let  not  your  hearts  be  troubled;,  .in  my 
Father*8  house,  there  are  many  mansions;  and  if  I 
go,  and  prepare  a  place  for  you,  I  will  come  again, 
and  will  take  you  to  myself;  that  where  I  am,  you 
also  may  be." "  Christ  "is  at  the  right  hand  of  God," 
says  St.  Paul,  "always  living  to  make  intercession  for 
us."  ^  "  If  any  man  sin,  we  have  an  advocate  with 
the  Father,  Jesus  Christ,  the  just."' 

II.  Satisfaction, — Redemption, — Impetbation. 

Having  been  taught  in  the  preceding  Articles,  who 


JMflttxxviiJ.  19,  20. 
Mark  xv{.  15  to  19. 
«  Luke  xxiv.  50,  61. 
*  Acts  i.  9  to  12. 


*  Apostles'  Creed. 
Mark  xvi.  19. 

■  Luke  xxiv.  26. 

*  John  xi7. 1  to  8. 


»  Rom.  vill.  84. 

Heb.  vii.  25. 
•  1  John  ii.  1. 


102 


SIXTH   ARTICLE. 


i!ti, 


;!■  ' 


li  "^  I'- 


Christ  is, — liis  Incarnation, — his  Birth, — his  Life,  — 
his  Passion  and  Death, — liis  Resurrection, — an«d, 
lastly,  liis  Ascension  into  heaven  ;  we  should  now 
pause,  to  consider  the  great  blessings  we  receive, 
throuo-li  what  he  did  and  suffered  for  us  while  on 
earth.  These  blessings  are,  1,  The  Satisfaction 
which  he  has  niade  for  us  to  the  Divine  Justice  ; — 2, 
The  Redemption  which  he  has  purchased  for  us  ; — 
and,  3,  His  Impetration,  or  the  continual  application 
of  his  merits  lor  obtaining  special  blessings  for  us. 

1.  What  is  Satisfaction  ?  It  is  offering  the 
ofiended  or  injured  paity  a  compensation  equal  to 
the  offence ;  so  as  to  appease  hiin,  and  render  hira 
propitious  and  meiciful.  Now  this  is  what  Christ 
has  done  for  us,  by  otieiing  the  infinite  merits  of  his 
Passion  and  Death,  in  so tib- faction  for  our  sins.  Our 
sins  had  offended  the  infinite  Majesty  of  God:  Christ 
offered  an  infinite  atonement.  Are  the  merits  of 
Christ,  then,  of  infinitpj  value?  Yes;  1,  Because 
the  dignity  of  his  Person,  being  infinite,  gave  an  infi- 
nite value  to  whatever  He  offered  for  us :  his  actions 
were  the  actions  of  God ;  and  therefore,  of  infinite 
value — of  infinite  merit.  2,  Because  the  perfection 
of  charity,  also,  with  which  he  suffered  for  us,  gave 
infinite  value  to  his  sufferings.  For  this  charity  was 
no  less,  than  the  infinite  love  of  the  Son  of  God  for 
his  eternal  Father;  "My  meat  is  to  do  the  will  of 
him  that  sent  me,  that  I  may  perfect  his  work." 
"For  I  do  always  the  things  that  please  him."* 

2.  What  is  Redemption  ?  It  is  buying  from 
slavery  one  who  had  once  been  free.  Man  was  free 
at  first ;  then  he  became  enslaved  to  sin  and  Satan ; 


»  Johnlv.  84;  viii.  29. 


SIXTH    ARTICLE. 


103 


Life,  - 
■ — aT>d, 
id   now 
receive, 
bile  on 
sfaction 
ce;-2, 
I-  us  ; — 
plication 
r  as. 
•ing   the 
equal  to 
ider  him   | 
at  Christ    U 
Xs  of  his 
ns.     Our 
i:  Christ 
merits  of 

Because 
Id  an  infi- 
is  Mctiona 
3f  iufinito 
perfection 

us,  gave 
larity  was 
F  God  tor 
^e  will  of 

is  work.' 

55  1 

from 
n  was  free 
nd  Satan ; 


11. 
ing 


and  now  he  is  redeemed  from  both,  and  from  eternal 
death  ;  "In  Jesus  Christ  we  have  redeiuptiun  through 
his  blood,  the  remission  of  sins  :'* '  "  For  he  hnth 
washed  us  from  our  sins  in  his  own  blood."'  By  ain 
we  had  brought  upon  ourselves,  not  only  temporal, 
but  eternal  death:  "Thou  shalt  die  the  death."* 
Jesus  Christ,  having  taken  upon  himself  our  sins, 
surtcred  death  in  atonement  for  them ;  and  he  offered 
his  death  to  redeem  us  from  that  eternal  death  to 
whici»  we  had  been  doomed ;  and  thus  he  purchased 
our  freedom. 

3.  What  is  the  Benefit  of  Christ's  Impetration  ? 
By  his  merits,  which  are  infinite,  Christ  has  purchased 
for  us  all  graces^  &c.  He  has  not  only  cancelled  the 
decree  of  our  eternal  condemnation,  and  restored  our 
title  to  the  kingdom  of  heaven  ;  but  he  has  purchased 
for  us  all  the  means,  which  will  enable  us  to  arrive  at 
that  kingdom.  Now,  it  is  through  Christ's  Impetra- 
tioHj  that  we  obtain  these  graces,  and  all  the  spiritual 
blessings  which  we  receive  :  we  obtain  them,  by  his 
presenting  his  merits  to  the  Father  in  our  behalf. 
Thus  it  is,  that,  "sitting  at  the  right  hand  of  God,  he 
maketh  intercession  for  us  "  '' — thus  it  is,  that,  when 
we  have  sinned,  he  is  our  "Advocate  with  the  Fa- 
ther ;"  *  that  he  is  our  only  Mediator,  who  can  offer 
his  own  independent  merits  in  our  favor. 

Since  Christ  has  redeemed  all  men  fully,  will  all 
therefore  be  saved  ?  No  ;  certain  conditions  are 
required,  on  our  part,  for  applying  the  merits  of  his 
Kedemption  to  our  souls;  for  we  must  believe  and 
practise  what  he  teaches,  i.  e.,  we  must  have  ^\faith 
woiking  by  charity.^'' ^     There  are  but  few,  compara- 


1  Colos.  1. 14 
3  Apoc  i.  6. 


»  Gen.  il.  17. 
*  Rom.  viii.  84 


»  1  John  il.  1. 
«  Gal.  V.  6. 


104 


SEVENTH  ARTICLE 


lively,  who  comply  with  both  these  conditions :  and 
hence,  though  all  are  redeemed,  yet  but  few  are  saved. 
The  far  greater  part  imitate  the  slothful  servant,  who 
having  a  talent  in  his  possession,  buried  it,  instead  of 
making  a  profitable  use  of  it.'  Do  not  imitate  them ; 
but  employ  the  means  of  salvation,  which  Christ  has 
purchased  for  you.  Take  every  opportunity,  which. 
Religion  and  your  circumstances  afford,  of  applying 
his  merits  to  your  souls.  For  this  purpose,  frequent 
the  Sacraments  which  are  the  appointed  means  of 
applying,  &c. ; — hear  Mass,  which  is  another  appointed 
and  powerful^  means ; — be  diligent  and  fervent  in  your 
prayers,  offering  them  up  through  Chrisfs  merits: 
"Amen  I  say  to  you,  if  you  ask  the  Father  any  thing 
in  my  name^  he  will  give  it  you." '  By  thus  making 
use  of  the  means,  appointed  for  applying  the  merits 
of  Christ  to  your  soul,  you  will  obtain  such  graces,  as 
will  enable  you  to  join  good  works  to  your  faithy  and 
so  to  secure  your  salvation. 


Instruction  XVI. 

SEVENTH  ARTICLE. 

On  the  Day  of  Judgment. 

What  is  the  Seventh  Article  of  the  Creed  ? — From  thence  he 
shall  come  to  judge  the  living  and  the  dead. 

Will  Christ  ever  come  again  ? — Yes  ;  he  will  come  down  from 
heaven  at  the  last  day,  to  judge  all  men. 

What  are  the  things  he  will  judge  ? — All  our  thoughts,  words, 
and  works.  / 

What  will  he  say  to  the  wicked  9 — Go,  ye  cursed,  into  everlast- 
ing fire. 

What  mil  he  say  to  the  just  ? — Come,  ye  blct^sed  of  my  Fa- 
ther, receive  ye  the  kingdom  which  is  prepared  for  you. 

1  Matt  xxr.  14  to  80.  a  John  xvi.  28. 


SKVENTF  ABTIOLE. 


106 


ns:  and 
re  saved, 
ant,  who 
stead  of 
te  them ; 
hvist  bas 
,y,  which. 

applying 
,  frequent 

naeans  of 
appointed 
nt  in  your 
^s  merits: 
any  thing 
us  making 
the  raevita 
I  graces,  as 
faithy  and 


thence  he 

e  down  from 

ghts,  words, 

into  everlast- 

d  of  my  Fa- 
i  for  you. 

:vi.  23. 


Shall  not  every  nxan  heju(%  -d  at  his  death  as  toeU  as  at  the  last 
day  ? — Yes  ;  he  shall. 

In  the  proceeding  Articles  of  the  Creed,  we  have 
considered  Jesus  Christ  in  the  quality  of  our  Redeemer : 
but,  in  this  Seventh  Article,  wo  have  to  consider  him 
as  our  Judge. 

When  will  he  judge  us  ?  He  will  judge  us,  first, 
at  our  death  ;  and,  secondly,  at  the  last  day. 

I.  At  our  death  : — For  "  it  is  appointed  unto  men 
once  to  die ;  and,  after  this,  the  judgment."  *  {Exam- 
ples of  Dives  and  Lazarus.^) 

What  need  then  is  there  of  the  General  Judgment  ? 

1.  To  vindicate  the  ways  of  God's  Providence,  and 
to  justify  the  conduct  of  his  saints.  Providence  so 
ordains,  that  the  virtuous  often  live  in  adversity, 
affliction,  and  oppression, — that,  during  life,  they  are 
publicly  treated  with  contempt  and  scorn, — that  their 
piety  is  looked  upon  as  folly,  and  their  virtues  as 
hypocrisy  :  whereas,  the  wicked  are  frequently 
allowed  to  prosper  in  this  world, — to  live  at  their 
ease,  in  the  enjoyment  of  wealth  and  earthly  com- 
forts. The  Psalmist,  considering  the  earthly  pros- 
perity of  the  wicked,  says  :  "  Doth  God  know  ?  Be- 
hold these  are  sinners ;  and  yet  abounding  in  the 
world,  they  have  obtained  riches !  And  I  said  :  then 
have  I  in  vain  justified  my  heart,  and  washed  my 
hands  among  the  innocent ;  and  /  have  been  scourged 
all  the  day.  .1  studied  that  I  might  know  this  thing: 
it  is  labor  in  my  sight ;  until  I  go  into  the  sanctuary 
of  God,  and  understand  concerning  their  last  ends."* 
For  then  the  scale  will  be  turned.  When  the  wicked 
shall  behold  the  Elect  raised  to  honor,  then  repent- 
ing and  groaning  for  anguish  of  spirit,  they  will  say  ; 


»  Heb.  Ix.  27. 


a  Luke  xvl.  19  to  31. 


3  Pa.  Ixxli.  12  to  17. 


^\s^ 


106 


SEVENTH   ARTICLE. 


;|i| 


"These  are  they  whom  we  had  heretofore  in  derision, 
and  for  a  parable  of  reproach.  We  fools  esteemed 
their  life  madness,  and  their  end  without  honor : 
behold  how  they  are  now  numbered  among  the  chil- 
dren of  God,  and  their  lot  is  among  the  saints." ' 

2.  To  do  justice  to  Jesus  Christ  as  man.  On  earth 
he  wys  publicly  dishonored  by  the  world :  "  He  be- 
came a  worm  and  no  man,  the  reproach  of  men,  and 
the  outcast  of  the  people  ;  and  all  they  that  saw  him, 
liuighed  him  to  scorn.'"*  He  was  falsely  accused, 
and  unjustly  condemned ;  and  was  executed  in  igno- 
miny, as  if  he  had  been  a  malefactor.  But,  at  the  last 
day,  he  will  be  glorified  before  all ;  he  will  sit  to  judge 
all  the  nations  of  the  earth.  | 

3.  To  judge  the  whole  man^  body  as  well  as  soul. 
n.  At  the  last  day  : — For,  "  when  the  Son  of 

Man  shall  come  in  his  majesty,  all  nations  shall  be 
gathered  together  before  him :  and  he  shall  separate 
them  one  from  another,  as  the  shepherd  separateth 
the  sheep  from  the  goats  :  and  he  shall  set  the  sheep 
on  his  right  hand,  but  the  goats  on  his  left.  Then  shall 
the  King  say  to  them  that  shall  be  on  his  right  hand : 
Come,  ye  blessed  of  my  Father,  possess  ye  the  king- 
dom prepared  for  you  from  the  foundation  of  the 
world. .  .Then  shall  he  say  to  them  also  that  shall  be 
on  his  left  hand  :  Depart  from  me,  ye  cursed,  into  ev- 
erlasting fire,  which  was  prepared  for  the  devil  and 
his  angels. .  .And  these  shall  go  into  everlasting  pun- 
ishment ;  but  the  just  into  life  everlasting."  ^ 

1.  Signs  that  will  precede  the  General  Judgment : 
— There  will  be  "  wars  and  rumors  of  wars ; — na- 
tion shall  rise  up  against  nation  ; — and  there  shall  be 
pestilences,  and  famines,  and  earthquakes   in  places. 


»  Wisd.  V.  1  to  5. 


a  Ps.  xxL  7,  8. 


s  Matt.  XXV.  81  to  46. 


SEVENTH   ARTICLE. 


107 


Now  all  these  are  the  beginnings  of  sorrows."* 
After  these  things,  "  there  shall  be  signs  in  the  sun, 
and  in  the  moon,  and  in  the  stars ;  and  upon  the 
earth  distress  of  nations  by  reason  of  the  roaring  of 
the  sea  and  of  the  waves ;  men  withering  away  for 
fear  and  expectation  of  what  shall  come  upon  the  whole 
world  :  for  the  powers  of  heave i  shall  be  moved."' 

2.  Universal  Destruction : — After  these  signs,  will 
come  the  General  Destruction.  Torrents  of  devouring 
fire  will  pour  down,  and  consume  all  earthly  things — 
cottages  and  palaces  alike :  then  there  will  be  an  end 
of  all  worldly  greatness.  Our  good  works  and  evil 
deeds,  will  alone  remain  of  all  that  we  possessed  on 
earth  :  these  will  accompany  us  to  the  judgment-seat 
of  God. 

3.  Description  of  the  General  Judgment: — After 
the  Universal  Destruction,  an  Archangel  will  summon 
all  mankind,  saying :  "Arise,  ye  dead;  and  come  to 
judgment."  Then,  in  a  moment,  the  whole  hrman 
race  will  be  assembled  into  the  Valley  of  Josaphat, 
which  is  in  sight  of  Mount  Calvary  :  "  I  will  gather 
together  all  nations,  and  will  bring  them  down  to  the 
Valley  of  Josaphat ;.  .for  there  will  I  sit  to  judge  all 
nations  round  about."' 

"  And  then  shall  appear  the  Sign  of  the  Son  of 
Man  in  heaven  ;  and  then  shall  all  tribes  of  the  earth 
mourn :  and  they  shall  see  the  Son  of  Man  coming 
in  the  clouds  of  heaven,  with  much  power  and 
majesty."*  How  different  is  this,  from  his  first 
coming  !  Not  now  to  seek  and  to  save  ;  not  to  con- 
sole, &c. ;  but  to  Judge  I  What  a  terror  to  the 
wicked !  what  a  consolation  to  the  good  I 


»  Matt.  xxlv.  6,  7,  8. 
a  Luke  xzi.  25,  26. 


>  Joel  ilL  2,  8. 
«  Matt.  xxiv.  80. 


hi. 


I 


108 


SEVENTH    ARTICLE. 


The  Judge  being  come^  "  and  all  the  Angels  with 
him ;  then  shall  he  sit  upon  the  seat  of  his  Majesty  ; 
and  all  nations  shall  be  gathered  together  before  hina; 
and  he  shall  separate  them  one  from  another,  as  the 
shepherd  separateth  the  sheep  from  the  goats,  and  he 
shall  set  the  sheep  on  his  right  hand,  but  the  goats  on 
his  left." '  In  this  separation,  there  will  be  no  dis- 
tinction, except  of  virtue  and  vice — the  chaff  will 
then  be  separated  from  the  wheat. 

All  mankind  standing,  in  awful  silence,  before  the 
judgment-seat  of  God,  the  conscience  of  every  one 
•will  be  laid  open  to  public  view — secret  sins  will  be 
made  known :  "  For  the  Lord  will  both  bring  to  light 
the  hidden  things  of  darkness,  and  will  make  manifest 
the  counsels  of  hearts.'"*  What  a  terror  and  confu- 
sion this  will  be  to  sinners !  and  especially  to  Chris- 
tian sinners !  But  the  just  shall  then  "  lift  up  their 
heads  and  rejoice:"^  their  private  virtues,  and  all 
their  good  works,  will  be  made  known,  and  will  con- 
tribute to  their  honor  and  happiness :  they  will  not 
then  repent  of  having  served  God  ! 

The  Sentence  tvhich  loill  close  the  General  Judg- 
ment : — All  mankind  seeing  now  the  true  state  of 
their  consciences,  the  Judge  will  turn  to  the  just.. . 
and  will  pronounce  their  consoling  sentence  :  "  Come, 
ye  blessed  of  my  Father,  possess  ye  the  kingdom 
prepared  for  you  from  the  foundation  ot  the  world." 
There  will  then  be  an  end  of  all  their  crosses,  afflic- 
tions, trials,  mortifications !  But  turning  to  the 
wicked,  he  will  doom  them  to  endless  misery :  "  De- 
part from  me,  ye  cursed^  into  everlasting  fire,  which 
was  prepared  for  the  devil  and  his  angels."  *     This, 


1  Matt  xxr.  81, 82,  83. 
» 1  Cor.  Ir.  6. 


>  Lnko  xxl.  23. 
*  Matt  xxv.  34,  41. 


EIGHTH    ARTICLE. 


109 


jls  with 
lajesty ; 
.re  him ; 
•,  as  the 
,  and  he 
goats  on 
no  dis- 
tiaff  will 

efore  the 
^ery  one 
J  will  be 
r  to  light 

manifest 
id  confu- 
to  Chris- 

up  their 
.  and   all 

will  con- 
f  will  not 

'al  Judg- 
}  state  of 
Le  just.. . 
:  "  Come, 
kingdom 
le  world." 
ises,  afflic- 
y  to  the 
ry :  "  De- 
re,  which 
"  4     This, 


23. 
84,41. 


then,  is  the  end  of  the  criminal  pleasures  and  sinful 
vanities  of  this  world — etern;il  misery  in  the  flames  of 
hell ! ! !  For,  the  wicked  will  then  be  swallowed  down 
into  the  bottomless  abyss,  to  remain  there  forever. 
But  the  just  will  ascend  with  Christ  and  his  Angels 
into  everlasting  happiness. 

How  this  last  Judgment  shows  the  importance 
of  serving  God,  and  of  saving  our  souls  !  You  may 
have  which  sentence  you  please.  You  only  have  to 
make  good  use  of  the  talents,  tfec. ;  and  then,  like  the 
good  and  faithful  servants,  you  will  receive  that  con- 
sohng  sentence,  which  will  put  you  in  possession  of 
eternal  happiness. 


Instruction  XVII. 


EIGHTH   ARTICLE. 


The  Descent  of  the  Holy  Ghost; — and  the  Establish' 
ment  of  the  Church. 

What  is  the  Eighth  Article  of  the  Creed  ? — I  believe  in  the  Ho- 
ly Ghost. 

Who  is  the  Holy  Ghost  ?— He  is  the  Third  Person  of  the 
Blessed  Trinity. 

From  whom  doth  he  proceed  ? — From  the  Father  and  the  Son.' 

Is  he  equal  to  them  ? — Yes  ;  he  is  the  same  Lord  and  God  vis 
they  are. 

When  did  the  Holy  Ghost  come  down  on  the  Apostles  in  fiery 
tongues  9 — On  Whit-Sunday. 

Why  did  he  come  down  upon  them  9 — To  enable  them  to  preach 
the  Gospel,  and  to  plant  the  Church. 

x\s,  in  the  first  Article  of  the  Creed,  we  profess  our 
belief  in  God  the  Father ;  and  in  the  six  following 
Articles,  in  God  the  Son,  and  the  mysteries  of  Re- 
demption :  so  in  the  Eighth  Article,  we  profess  our 
behef  in  God  the"  Holy  Ghost. 

^      10 


iA 


?i!f 


lis 


110 


EIGHTH   ARTICLE. 


I.  The  Athanasian  Creed  shows  the  necessity  and 
importance  of  knowing  what  we  are  to  believe,  con- 
cerning the  three  Divine  Persons  ;  a'nd,  consequently, 
concerning  the  Holy  Ghost.  It  teaches  us,  that  He 
is  the  same  Nature,  and  same  God,  as  the  Father  and 
the  Son,  and  equal  to  them  in  all  Perfections. 

He  PROCEEDS  from  the  Father  and  the  Son ;  and 
is  one  God  with  them :  "  There  are  three  who  give 
testimony  in  heaven ;  the  Father,  the  Word,  and  the 
Holy  Ghost ;  and  these  three  are  one." '  The  man- 
ner of  his  PROCESSION  is  a  mystery ;  and  therefore 
we  cannot  comprehend  it."' 

When  did  the  Holy  Gho9t  come  down  on  the  Apostles  in  fiery 
tongues  9 — On  Whit- Sunday. 

How  long  was  this  after  the  Ascension  ?  Ten  days. 
After  Christ  had  ascended  into  heaven,  the  Apostles 
retired  into  Jerusalem,  and  spent  the  ten  days  in  si- 
lence and  prayer.  This  shows  how  we  are  to  prepare 
for  receiving  the  Holy  Ghost ;  or  for  receiving  his 
grace  in  any  of  the  Sacraments :  it  shows  that  we 
should  spend  some  time  in  retirement  and  prayer. 

On  the  day  of  Pentecost^  the  Holy  Ghost  descended 
upon  the  Apostles  :  "  And  when  the  days  of  Pentecost 
were  accomplished,  they  were  all  together  in  one 
place :  and  suddenly  there  came  a  sound  from  heaven, 
as  of  a  mighty  wind  coming,  and  it  filled  the  whole 
house  where  they  were  sitting;  and  there  appeared 
to  them  parted  tongues,  as  if  it  were  of  fire  :  and  it  sat 
upon  every  one  of  them  ;  and  they  were  all  filled  with 
the  Holy  Ghost ;  and  they  began  to  speak  with  divers 
tongues,  according  as  the  Holy  Ghost  gave  them  to 
speak." '      At    the    baptism    of    our    Saviour,    the 


» 1  John  V.  7.         3  1  John  xv.  26 ;  xvl.  14, 15. 


>  Acts  ii.  1  to  4. 


iH 


EIGHTH   AKTICLE. 


Ill 


Holy  Ghost  appeared  "  as  a  dovej^  to  denote  inno- 
cence:   but,  at   Pentecost,  he   appeared   as   ''^parted 
tongues^''   to  denote   universal  preaching;    and  the 
(tongues  seemed  to  be  "  of  fire^\io  signify  the  charity^ 
\zeal,  and  success  of  that  preaching. 

Effects  of  the  Descent  of  the  Holy  Ghost : — The 
Apostles  were  changed  into  quite  other  men.  Before 
they  received  the  Holy  Ghost,  they  were  weak,  timid, 
hid  themselves  fur  fqar  of  the  Jews;  but  now,  they 
are  inflamed  with  divine  love,  zeal,  and  courage ;  they 
boldly  preach  in  public.  Before,  they  were  dull,  could 
hardly  comprehend,  <fec. :  now  they  are  enlightened; 
the  Holy  Ghost  "  teaching  them  all  things,  and  bring- 
ing all  things  to  their  mind,  whatsoever  Christ  had 
said  to  them ;" '  and  giving  them  the  gift  of  tongues, 
and  power  to  confirm  their  preaching  by  miracles,' 
These  miraculous  manifestations  of  the  divine  power 
were  necessary  in  the  first  establishment  of  the 
Church  :  the  first  missionaries  to  any  infidel  nution 
have,  in  like  manner,  worked  miracles. 

II.  The  preaching  of  the  Apostles^  and  the  success 
of  their  preaching : — ^The  Apostles  preached  the  Gos- 
pel first  to  the  Jews ;  then  to  the  Samaritans ;  and 
after  that  to  the  Gentiles. 

1.  To  the  Jews  first^  because  they  were  the  chosen 
people,  the  children  of  Abraham,  to  whom  the  prom- 
ises were  more  immediately  made. 

Their  preaching  to  the  Jews  was  attended   with 
great  success :   '*  The  Lord  working  withal,  and  con- 
firming the  word  with  signs  that  followed." '     At  St. 
Peter's  first  sermon,  3000  were  converted ;    and  at . 
the  second,  5000.     The  other  Apostles  preached  with 


^cU  ii.  1  to  4. 


^  John  xiv.  26 


a  Mark  xvi.  IT,  18,  20. 


«  Mark  xvi.  20. 


«!ll! 


112 


EIGHTH  ABTIOLE. 


the  like  success  :  "  The  Lord  increased  daily  together 
such  as  should  be  saved."  * 

Exemplary  life  of  the  First  Christians : — The  first 
Christians  were  all  of  one  heart, — they  were  detached 
from  earthly  things, — they  bold  their  possessions  to 
be  distributed  as  each  one  had  need, — they  lived  in 
common,— and  assembled  daily  to  prayer, — and  they 
esteemed  themselves  happy  in  suffering  for  Christ, 
like  the  Apostles,  wlio  *'  went  from  the  presence  of 
the  Council,  rejoicing  that  they  were  accounted  wor- 
thy to  suffer  reproach  for  the  name  of  Jesus."'  For 
the.  Christians  were  persecuted  by  the  unconverted 
Jews ;  for,  though  many  of  tlie  Jews  were  converted, 
yet  the  great  body  of  the  Jewish  nation  remained 
hardened  in  their  unbelief. 

The  judgments  of  God  at  length  fell  upon  that 
unhappy  people,  for  their  crimes  and  abas 3  of  grace;* 
for  they  were  given  up  to  a  leprobate  sense, — their 
city  was  besieged  and  destroyed,  undt^r  the  Emperor 
Vespasian  ;  and  more  than  a  million  of  the  inhabitants 
perished  by  famine  or  the  sword, 

2.  The  Jewish  nation  not  receiving  the  faith,  the 
Apostles  turned  next  to  the  Samaritans.  Philip,  the 
Deacon,  converted  great  numbers  of  them ;  and  Peter 
and  John  were  sent  to  confirm  them :  "  And  there 
was  great  joy  in  the  city ;"  for  the  Samaritans  re- 
ceived the  faith  with  gladness.' 

3.  After  this,  God  made  known  to  Peter,  that  it 
was  now  time  to  preach  tc  the  Gentiles,  Cornelius 
was  the  first  of  them  who  received  the  faith.''  In 
order  to  *' teach  all  nations,"  the  Apostles  dispersed  ; 
and  they  converted  great  multitudes  in  the  difl'erent 


1  Acts  iJ.  47. 
8  Acts  V.  41. 


>  Acts  Till.  9. 
*  Actsx.  1,  dec. 


!i| 


NINTH   ARTICLE — ^I. 


113 


countries  to  which  they  went.  St.  Paul  was  called 
to  tlie  Apostleship,  when  on  his  way  to  Damascus ; 
and  none  preached  more  successfully.  Thus,  the 
Apostles  established  the  Christian  Religion  with  great 
rapidity  and  success^  in  a  world  buried  in.idolatry  and 
every  kind  of  crime, — in  spite  of  persecutions  raided 
by  the  devil, — God  rendering  their  preaching  effica- 
cious by  his  grace,  and  by  his  miracles. 

The  Apostles  sealed,  with  their  blood,  the  Faith 
which  they  had  taught;  leaving  other  appointed 
ministers  to  continue  the  same  work.  Thousands  also 
of  the  Christians  suffered  death  for  the  faith,  in  the 
violent  persecutions  which  were  raised  against  them. 
The  constancy  fend  example  of  the  Martyrs  served 
very  much  to  extend  the  faith,  for  which  they  thus 
suffered  and  died. 


Instruction  XYIII. 


NINTH    ABIICLE. 


The  Pastors*  Authority  to  teach  and  govern  ; — and  the 
People's  Ohligation  to  hear  and  obey^ 

What  is  the  Ninth  Article  of  the  Creed  ?— The  Holy  Catholic 
Church  ;  the  Communion  of  Saints. 

What  is  the  Catholic  Church  ? — All  the  faithful  under  one  head. 

The  Catholic  Church  consists  of  all  those  through- 
out the  whole  world,  who,  being  baptized,  believe  (at 
least  implicitly)  and  profess  the  true  doctrines  of 
Christ;  and  are  in  communion  with  his  Vicegerent 
on  earth,  the  Pope.  These  are  composed  of  Pastois 
and  People  :  the  Pastors  are  the  te'achin(j  part  of  the 
Church,  commissioned  to  this  office  by  Christ. 

I.  The  Pastors'  authority^  as  teachers,  proved : 


t  i 


m 


I 


li 


114 


NIirrH  ABTICI^ — I. 


1.  Christ  declarer,  that  he  himself  was  '*  sent  to 
preach  tlie  Gospel;"' — and  this  office  he  fulfilled: 
"All  things  whatsoever  I  have  heard  of  my  Father, 
I  have  made  known  to  you."'  Now,  he  sent  the 
Apostles  with  full  commission  to  teach  the  same: 
**  As  the  Father  hath  sent  mo,  I  also  send  you  :"' 
"Going  therefore,  teach  all  nations. .  .teaching  them 
to  observe  all  things  whatsoever  I  have  commanded 
you."  * ' 

2.  This  commission  was  to  continue.  Thus,  it  was 
communicated  afterwards  to  Matthias ; — to  Paul ; — 
by  him  to  Timothy  :  "  the  things  which  thou  hast 
heard  of  me  by  many  witnesses,  the  same  commend 
to  faithful  men,  who  shall  be  fit  to  teach  others 
also."*  It  was  communicated  likewise  to  Titus  ; 
and  was  to  be  still  further  handed  down  :  *'  For  this 
cause  I  left  thee  in  Crete,  that  thou  shouldst  ordain 
Priests  in  every  city,  as  I  also  appointed  thee."  • 

3.  This  Authority  is  still  further  confirmed,  by  the 
light  in  which  Pastors  are  represonted  in  Scripture  : 
— For,  1,  They  are  spoken  of  as  Ambassadors  of 
Christ :  "  For  Christ  therefoie  we  are  Ambassadors, 
God  as  it  were  exhorting  by  us  ;"  ^ — 2,  As  acting  in 
the  person  of  Christ :  "  He  that  heareth  you  heaieth 
me, "  &c. ; ' — As  messengers  sent  from  God :  "  The  lips 
of  the  Priest  shall  keep  knowledge,  and  they  shall 
seek  tb  J  law  at  his  mouth  ;  because  he  is  the  Angel 
of  the  Lord  of  Hosts." » 

Thus,  nothing  can  be  more  clear  than  this  A'ltHo- 
rity  of  the  Pastors  to  teach.     Apd  the  Obligation 
the  people  to  receive  their  faith  from  them  c;  n 
shown  to  be  equally  clear. 


01 


1  Luke  Iv.  IS 
9  John  XV.  1?. 
*  John  XX.  21. 


<  Matt  XXV  HI  19,  20. 
»  2  Tim.  11.  2. 
•  Tit.  L  ■:, 


T  2  Cor.  V.  30. 
8  Luke  X.  16. 
•Mai.  HaT. 


sent  to 
Lilfilled : 
Father, 
,ent  the 
)  same : 
I  you;"* 
ig  them 
\manded 

18,  it  was 
Paul  ;— 
hou  hast 
jommetrd 
ib  others 
0  Titus  ; 
"  For  this 
Ist  ordaia 


se. 


« 6 


id,  by  the 
Scripture : 
(adors  of 
jassadors, 
acting  in 
u  heareth 
'*  The  Ups 
hey  shall 
he  Angel 

lis  AvilHo  • 
Ugatinn  of 
c;.Ti  \)^ 


K>r.  V.  20. 
le  X.  16. 

II.  iUT. 


NINTH   ARTlCi  E — I. 


116 


II.  ^ke  Peopled  Ohligatu^n  to  heah  "»f?  rkceive 
the  Teaching  of  the  Church  : 

1.  The  Pastors  are*  comm.  nded  to  "preach  the 
Gospel  to  every  creature;"'  aiul  tliis  cominand  »§ 
accompanied  with  the  declaration  uf  Clirist,  that 
"tliev  who  will  not  believe,  shall  be  condemned."* 
Therefore,  the  people  are  obliged  to  believe  and  fol- 
low til*  ir  t.  aching;  and  to  do  so,  under  pain  of  eter- 
nal v.*  •-;  J«'n.n.\tion. 

2.  ')  iie  J.'astors  were  instituted  to  keep  the  people 
"ill  li'i'ty  of  faith  :"'  therefore,  the  people  must  re- 
ceive their  faith  from  them ;  otherwise  that  object 
could  not  be  obtained. 

3.  Christ  says  of  himself:  "All  power  is  given  to 
me  in  hea^'en  and  on  earth  :"'  Now,  this  power  he 
communicated  to  his  Apostles;  for  he  adds:  "Going, 
therefore,  teach  all  nations;"' for  "as  the  Father 
hath  sent  me,  I  abo  send  you  ;" ''  i.  e.,  invested  with 

.'the  same  power  and  authority.  Now,  all  mankind 
are  obliged  to  hear  the  teaching  of  Christ ;  therefore, 
all  are  obliged  to  hear  those  Pastors,  who  teach  by 
his  commission. 

4.  He  explains  this  still  more  clearly,  when  he 
says:  "He  that  heareth  you^  heareth  me;  and  he 
that  despiseth  you,  despiseth  me;"'  thus  requiring  the 
same  submission  to  the  Pastors  of  the  Church,  as  to 
himself. 

5.  Our  Lord  condemns  all  those  who  will  not  hear 
the  Church,  as  being  no  better  than  heathens  and 
"iblicans."  This  shows  the  strictness  of  the  obliga- 
tion, &c. 

6.  St.  Paul  says  :•  "  Remember  your  prelates,  who 


»  Mark  xvl.  15, 16. 
8  Eph.  iv.  11  to  18. 


*  Matt,  xxvili.  18, 19. 
«  John  XX.  21. 


8  Luke  X.  16. 
«  Matt,  xviii.  S. 


'.f,\\ 


i|!'  .' 


ih:^!'     n 


I  i| 


^i  m 


116 


NINTH  ARTICLE — I. 


have  spoken  the  word  of  God  to  you;  whose  faith 

FOLLOW."  ' 

7.  St  John,  speaking  of  himself  and  the  other  Pas- 
tors of  the  Church,  gives  the  following  rule,  as  a  sure 
means  of  distinguishing  truth  from  error,  saying: 
"  We  are  of  G  d  ;  he  that  knoweth  God,  heareth  us; 
he  that  is  no.  of  God,  heareth  not  us :  in  this  we 
iviiow  the  spirit  of  truth  and  the  spirit  of  error."* 

Thus,  then,  you  see  how  great  is  the  teaching  au- 
thority of  the  Pastors  of  the  Church :  how  strict  also 
the  ohligation  of  the  people  to  attend  to  their  teacliing. 

III.  The  Pastors'*  Authority  to  rule  and  govern 
the  Chvrch  proved :  ^ 

What  other  powers,  besides  that  of  teaching,  has 
Christ  given  to  the  Pastors?  To  rule  and  govern  the 
Church  ;  the  full  powers  of  the  Priesthood  are  com- 
municated to  them  for  this  purpose  :  "  Take  heerl  to 
yourselves  and  to  the  whole  flock,  wherein  the  Holy 
Ghost  hath  appointed  you  Bishops^  to  rule  the 
Church  of  God."^ 

This  ruling  conaprises  three  general  heads,  men- 
tioned by  St.  Paul.*     He  says  they  are  appointed, — 

1.  "  For  the  perfecting  of  the  saints ;"  i.  e.,  for  cou- 
(iucting  the  faithful  to  perfection,  by  directing,  pre- 
scribing rules,  giving  advice,  &c. 

2.  *'For  the  work  of  the  ministry;"  i.  e.,  for  in- 
structing, preaching,  administering  the  Sacraments, 
offering  Sacrifice,  <fec. 

S.  *'  For  the  edifying  of  the  body  of  Christ;"  i.  e., 
for  regulating  the  exterior  of  Religion, — for  prevent- 
ing scandals,  and  for  maintaining  the  discipline  of  the 
Church. 


1  Heb.  xiii.  7. 

2  1  John  iv.  6. 


8  Acts  XX.  2S. 
*  Epli.  iv.  12,  la 


« 


NINTH   ARTICLE II. 


117 


ose 


faith 


her  Pas- 
as  a  sure 
saying : 
areth  us ; 
,  this  we  , 

ov."^    - 
chitig  au- 
strict  also 
r  teaching. 

D    GOVERN 

iching,  has 
govern  the 
d  are  coui- 
,Ve  heed  to 
n  the  Holy 

KULa    THE 

eads,  men- 
pointed, 

e,,  for  con- 
^•ecting,  pi'«- 

h.e.,  for  in- 
Sacraments, 


IV.  The  People's  Obligation  to  obey  ihe  Pastors 

of  the  Churchy  approved : 

Are  the  people  obliged  in  conscienc^e  to  obey  their 
Pastors?  Most  certainly  they  are  :  "Let  every  soul 
be  subject  to  higher  powers ;  for  there  is  no  power 
but  from  God;  and  those  that  are,  are  ordfiiued  of 
God  :  therefore,  he  that  resisteth  the  power,  resisteth 
the  ordinance  of  God  ;  .and  they  that  resist,  purchase 
to  themselves  damnation."?  "Obey  your  prelates, 
and  be  subject  to  them ;  for  they  watch,  as  being  to 
render  an  account  of  your  souls." ^ 

In  what  are  you  to  obey  yoiir  Pastois ?  In  spir- 
itual thino-s — in  all  such  as  reo-ard  Religion  and 
conscience.  Therefore,  when  you  disobey  the  Com- 
mandments of  the  Church,  which  reijard  Kelicrion  and 
conscience,  you  sin — you  despise  divine  authority; 
and  you  despise  the  whole  of  that  authority,  for  the 
precepts  of  the  Church  are  given  by  the  united  sanc- 
tion of  the  entire  body  of  Pastors.  And  when  you 
disregard  the  instructions,  admonitions,  exhortations, 
advice,  <fec.,  of  your  Pastor,  you  transgress  likewise 
against  an  authority  appointed  by  God :  "  He  that 
heareth  you,  heareth  me ;  and  he  that  despiseth  you, 
despiseth  me."*  . 


Instruction  XIX. 

NINTH   ARTICLE  CONTINUED. 

The  Supremacy  of  Saint    Peter; — The   Church  can- 

not  err. 

What  is  the  Ninth  Article  of  the  Creed  ? — ^The  Holy  Catholic 
Church  ;  the  communion  of  Saints. 


,13. 


I  £om.  xiii.  1,  2. 


a  Heb.  xiii.  17. 


3  Luke  X.  16. 


I  >; 


11 


i 

PIE!'- ' 


Si  111 


III,  'I 


'^|i 

'^f; 


■  i 


113 


NINTH  ARTICLE II. 


!■  : ; 


What  is  the  Caiholic  Church? — All  the  faithful  under  one 
head. 

Who  is  that  head  9~  Christ  Jesus  our  Lord, 

Has  the  Church  any  vkihle  head  on  earth  ? — Yes  ;  the  Bishop 
of  Rome. 

Why  is  the  Bishop  of  Rome  th?  head  of  the  Church? — Because 
he  is  the  successor  of  St.  Peter,  whom  Christ  appointed  to 
be  the  head  of  his  Church. 

What  is  the  Bishop  of  Rome  called  .^— He  is  called  the  Pope, 
which  word  Pope  signifies  Father. 

is  then  the  Bishop  of  Rome  our  Spiritual  Father  ? — Yes  ;  he  is 
the  Spiritual  Fatlier  of  all  the  faithful. 

Can  the  Church  err  in  what  she  teaches  ? — No  ;  she  cannot  err 
in  matters  of  faith. 

Why  so  .^—Because  Christ  has  promised  that  hell's  gates 
shall  not  prevail  against  his  Church  ; — that  the  Holy  Ghost 
shall  teach  her  all  truths  ; — and  that  he  himself  will  abide 
with  us  forever. 

The  Church  is  the  Congregation  of  all  who  believe 
and  profess  the  true  doctrines  of  Christ.  These  form 
one  united  body:  "We  being  many  are  one  body  in 
Christ."'  "And  there  shall  be  one  fold,  and  one 
shepherd."  ^ 

I.  The  Churchy  then,  is  one  united  body: — In  what 
are  the  Faithful  united,  so  as  to  form  but  "  one  fold" 
but  "  one  body  in  Christ  ?"  They  are  united  in  these 
three  things,  viz., — 

1.  In  the  same  faith  :  the  Pastors  teach,  and  all 
beheve  and  profess,  those  very  same  truths  which 
were  taught  by  Christ  and  promulgated  by  his  Apos- 
tles: for  as  there  is  but  "one  Lord,"  so  there  is 
but  "one  faith. "^ 

2.  In  the  participation  of  the'  same  Sacraments — 
those  very  Sacraments  instituted  by  Christ ;  thus  of 
Baptism  it  is  said :  "  In  one  spirit  were  we  all  bap- 


::  'i' 


^  Bom.  xii.  5. 


a  John  X.  16. 


«Eph.  iv.5. 


NINTH.  ARTICLE — II. 


119 


inder  one       ^ 

Vie  Bisbop 

?— Because 
^pointed  to 

I  the  Pope, 

-Yes;   he  is 

3  cannot  err 

hell's  gates 
e  Holy  Ghost 
;lf  will  abide 

who  believe 
These  ibrm 
^  one  body  in 
)ld,  and   one 

ly  :-~la  wb'-^t 
tt  "one  fold" 
lited  in  these 

Lcb,  and  all 
[truths  which 
I  by  his  Apos- 
f'    so  there  is 


Sacraments— 
phrist ',  thus  ot 
te  we  all  bap- 

8  Epb.  Iv.  5. 


tized  into  one  body."  *  And  of  the  Blessed  Eucharist : 
*♦  All  we  being  many,  are  one  body,  who  partake  of 
that  one  bread."" 

3.  In  being  all  governed  by  one  head  :  thus  liter- 
ally forming  "  one  fold  under  one  shepherd." 

II.  The  Church,  then,  is  governed  by  one  head. 
Who  is  that  head?  The  Bishop  of  Rome,  as  the 
successor  of  St.  Peter.  The  chief  head  is  Jesus 
Christ :  for  God  "  hath  subjected  all  things  under  his 
feet;  and  hath  made  him  head  over  all  the  Church, 
which  is  his  body."^  But  Christ,  being  the  invisihle 
hend,  has  appointed  one  under  him  to  be  the  visible 
head — to  act  as  his  vicegerent  on  earth.  Whom  has 
he  appointed  to  this  office  ?  St.  Peter,  and  his  suc- 
cessors. 

Proofs  from  Scripture^  that  St,  Peter  was  appointed 
to  be  the  head  : 

1.  Christ  changed  his  name  to  Peter,  i.  e.,  a  rock  ; 
and  declared  that  he  built  his  whole  Church  upon 
him,  as  its  solid  foundation  :  thus  he  put  Peter  in 
place  of  himself.* 

2.  Christ  gave  the  power  of  the  Tceys  to  him,  but 
not  to  the  others.  Now,  the  power  of  the  keys  denotes 
supreme  authority.  Thus  :  "  I  will  lay  the  key  of  the 
house  of  David  upon  his  shoulder ;  and  he  shall  open, 
and  none  shall  shut;  and  he  shall  shut,  and  none 
shall  open."*  This  was  prophesied  of  Christ,  who 
says  of  himself :  "  Thus  saith  the  Holy  one  and  the 
true  one ;  he  that  hath  the  key  of  David  ;  he  ihat 
openeth,  and  no  man  shutteth  ;  shutteth,  and  no  man 
openeth."^  Consequently,  when  he  said  to  Peter : 
"  To  thee  I  will  give  the  keys  of  the  kingdom   ot 


» 1  CJor.  xii.  18. 
«  1  Cor.  X.  17. 


Eph.i.  22,28. 
Matt.  xvl.  la 


»  Is.  xxli.  22. 
•  Apoc.  ili,  7. 


_iji 


120 


NINTH   ARTICLE — ^H. 


r 


1  ^S^ 


heaven,  and  whatsoever  thou  shalt  bind  on  earth,  it 
shall  be  bound  also  in  heaven ;  and  whatsoever  thou 
shalt  loose  upon  earth,  it  shalt  be  loosed  also  in 
heaven  f  he  evidently  communicated  to  him  this 
supreme  authority  in  "  thfi  house  of  David,"  i.  e.,  in 
the  Church ;    appointing  him  his  vicegerent  on  earth. 

3.  When  Satan  desired  to  have  the  Apostles  in  his 
power,  in  order  to  prevent  the  overthrow  of  his  king- 
dom, our  Lord  said  to  Peter  :  "  Simon,  Simon,  Satan 
hath  desired  to  have  yoity  that  he  may  sift  you  as 
wheat ;  but  J  have  prayed  for  ihee  that  thy  faith  fail 
not :  and  tho  being  once  converted,  confiim  thy 
brethren."^  Why  thus  secure  Petei'  onitj?  and  why 
leave  and  commission  him  to  confirm  the  rest  ? 

4.  Again,  after  his  Resurrection,  our  Lord  said  to 
the  same  Apostle  :  "  Simon,  son  of  John,  lovest  thou 
me  more  than  these  ?  He  saith  to  him  :  Yea,  Lord, 
th^n  knowest  that  I  love  thee.  He  saith  to  him : 
Feed  my  lambs.  He  saith  to  liim  again  :  Simon, 
son  of  John,  lovest  thou  me  ?  He  saith  to  him  : 
Yea,  Lord,  thou  knowest  that  I  love  thee.  He  saith 
to  him  :  Feed  my  lambs."  He  asked  Peter  tln^  same 
question  a  third  time;  and,  having  received  the 
same  answer,  "he  said  to  him:  Feed  my  sheep." ^ 
Why  was  greater  love  exacted  from  Peter,  than  from 
the  rest  ?  Because  a  greater  responsibility  was  in- 
trusted ;  for  Christ  made  him  the  shepherd  of  his  en- 
tire flock — of  both  sheep  and  lambs,  i.  e.,  of  both 
clergy  and  laity  :  he  made  him  the  *'  one  shepherd" 
of  his  "  one  fold,"  i.  e.,  the  chief  Pastor  of  his  Church. 

5.  In  the  lists  of  the  Apostles  given  in  the  Gospel, 
Peter  is  always  put  first ;  and  he  is  expressly  styled 


ll^.i" 


»  Matt.  xvl.  19. 
3  Luke  xxii.  i51,  82. 


»  John  xxi.  15, 16,  IT. 


NINTH   ARTICLE — II. 


121 


earth,  it 

ver  thou 
also   in 

him  this 

'  i.  e.,  in 

on  earth. 

ties  in  his 

his  king- 
ion,  Satan 

ift  you  as 

y  faith  fail 

rnfirm   thy 

?   and  why 

rest  ? 

ord  said  to 

lovest  thou 
Yea,  Lord, 

[ith  to  him : 

[lin  :  Simon, 

ith  to  him : 
He  saith 

,er  th'^.  same 

ieccived   the 
my  sheep." 
>r,  than  from 
ility  v/as  in- 
■vd  of  his  en- 
c.,  of  both 
ne  shepherd" 
If  his  Chuvcli. 
I  the  Gospel, 
pressly  styled 


THE  first:  "The  names  of  the  twelve  Apostles  are 
these  :  the  fihst,  Simon  who  is  cal'ed  Peter.'" 

6.  Peter  acted  as  the  head,  in  the  assembly  to 
choose  St.  Matthias  •,^  and  in  opening  the  fiivSt  Coun- 
cil, at  Jerusalem,  saying:  "Men,  brethren,  you  know 
that,  in  former  days,  God  made  choice  among  us,  that 
by  my  mouth  the  Gentiles  should  hear  the  word  of 
the  Gospel,  and  believe,"  ^  (fee. 

v.  The  Councils  and  ancient  Writers  attest  thia 
doctrine. 

8.  Peter's  successors  have  invariably  exercised  this 
office  from  his  time  to  the  present  day. 

Why  did  Christ  appoint  a  visible  Head  ?  Because 
the  Church  is  a  visible  body — a  body  composed  of 
many  members,  and  to  be  spread  over  all  nations, 
ditfering  in  language,  laws,  customs,  and  political 
views;  and  yet  to  be  one  body.  Now,  it  would  be 
impossible  to  preserve  unity,  (fee,  without  a  visible 
head.  (We  have  an  example  of  this  impossibility  in 
the  Reformation.) 

The  Pope's  Supremacy  consists  in  his  primacy, 
both  of  honor  and  of  jurisdiction,  over  all  the  Bishops 
and  Churches  of  the  whole  world. 

HI.  As  the  power  of  teaching  is  given  to  the  Pas- 
tors, do  Christ's  promises  of  preserving  the  true  doc- 
trines belong  to  them?  Yes;  they  belong  to  the 
body  of  Pastors  united  with  their  head.  This  is  what 
is  meant  by  ''''the  teaching  authority  of  the  Church.^'* 
This  teaching  authority  cannot  lead  us  into  false 
doctrines:  " because  Christ  has  promised  that  hell's 
gates  shall  not  prevail  -against  his  Church,"  i.  e., 
ao-ainst  the  teachinjj  authority  of  his  Church  :  "  Thou 
art   Peter;    and    upon  this    rock  will   I    build    my 


d.l5,i«il7- 


^  Matt.  X.  2. 


Acts  i.  IC  to  22. 

u 


8  Acta  XV.  T. 


122 


NINTH   ARTICLE — II. 


I 


i;  |i 


f  If''!' 


Church,  and  tlie  gates  of  hell  shall  not  prevail  against 
it."'  "There  shall  come  a  Redeemer  to  Sion,  and  to 
them  that  return  from  iniquity  in  Jacob.  This  is  my 
covenant  with  them,  saith  the  Lord  :  My  spirit  that 
is  in  thee,  and  my  words  that  I  have  put  in  thy 
mouth,  shall  not  depart  out  of  thy  mouth,  nor  out  of 
the  mouth  of  thy  seed,  nor  out  of  the  mouth  of  thy 
seed's  seed,  saith  the  Lord,  from  henceforth  and  for- 
ever." ^  "  Going  therefore,  teach  all  nations ....  and 
behold  I  am  with  you  all  days,  even  to  the  end  of  the 
world."''  "I  will  ask  the  Father,  and  he  shall  give 
you  another  Paraclete,  that  he  may  abide  with  you 
forever,  the  Spirit  of  Truth.... He  shall  abide  with 
yon,  and  shall  be  in  you."''  "But  when  he,  the 
Spirit  of  Truth,  is  come,  he  will  teach  you  all  truth."* 
Hence,  St.  Paul  gives  the  Church  this  glorious  Title : 
"  The  Church  of  the  living  God,  the  pillar  and  ground, 
of  the  truth." « 

Since,  then,  we  are  to  receive  our  faith  from  the 
teaching  of  the  Pastors  of  the  Church,  what  ape  the 
doctrines  which  they  do  teach  ?  The  Catechism  is  a 
summary  of  them ;  and  hence,  it  should  be  well 
learnt, — and  the  Explanation  of  it  should  be  wpll  at- 
tended to ;  parents  should  teach  it  to  their  children, 
— and  should  send  them  to  their  Pastor  for  instruc- 
tion. If  Parents  are  culpably  negligent  in  this  duty, 
will  they  not  have  to  answer  for  the  consequences  of 
their  children's  ignorance? 


»  Matt  xvi.  18. 
a  l8.  lix.  20,  21. 
>  Matt  xxviii.  19,  20. 


*  John  xlv.  l6, 17. 
'  John  xvi.  13. 
»  1  Tim.  iii.  16. 


\ 


f^;, 


NINTH   ARTICLE — III. 


123 


ail  against 
on,  and  to 
This  is  my 
spirit  tbat 
put  in  thy 
,  nor  out  of 
)uth  of  thy 
:th  and  for- 

ons and 

e  end  of  the 
te  shall  give 
de  with  you 
I  abide  with 
hen  he,  the 
Li  all  truth."' 
lorious  Title : 
r  and  ground, 

ith  from  the 
what  ave  the 
Jatechism  is  a 
ould  be  well 
Id  be  wqU  at- 
heir  children, 
or  for  instruc- 
t  in  this  duty,^ 
)nseqaences  of 


xlv.  16,  IT. 
xvi.  13. 
ili.  16. 


Instruction  XX. 

NINTH   ARTICLE   CONTINUED. 

The  Four  Maries  of  the  Church, 

Has  the  Church  of  Christ  any  marks  by  which  you  may  know 
her  ? — Yes ;  she  has  these  four  Marks  :  she  is  One — she  is 
Holy — she  is  Catholic — she  is  Apostolical. 

How  is  the  Church  One  ? — Because  all  her  members  agree  in 
one  faith,  are  all  in  one  communion,  and  are  all  under  one 
head. 

Hoio  is  the  Cliurch  Hohj  ? — Because  she  teaches  a  holy  doc- 
trine, invites  all  to  a  holy  life,  and  is  distinguished  by  the 
eminent  holiness  of  so  many  thousands  of  her  children. 

Hoio  is  the  Church  Catholic  or  Universal  ? — Because  she  subsists 
in  all  ages,  teaches  all  nations,  and  maintains  all  truths. 

How  is  the  Church  Apostolical  ? — Because  she  comes  down  by 
a  perpetual  succe'ssion,  from  the  Apostles  of  Christ ;  and  has 
her  doctrine,  her  orders,  and  her  mission  from  them. 

Seeing  that  Christ  ha;^  established  a  Church,  which 
can  never  fail ;  that  he  has  appointed  Pastors  in  it, 
whom  he  requires  us  to  hear  as  himself ;  and  from 
whom  he  commands  us  to  receive  our  faith,  under 
pain  of  eternal  condemnation ;  the  great  question  is, 
Which  is  that  Church  ?  and.  Who  are  those  Pastors  ? 
A  most  important  inquiry  1  for  it  decides  at  oncd  all 
religious  controversies.  "This  (s.ays  St.  Augustine) 
is  a  very  short  way — it  requires  no  labor."  ' 

Which,  then,  is  the  true  Church  ?  This  is  easily 
discovered  by  those  who  seek  sincerely.  For  the  true 
Church  has  certain  marks,  which  are  sufficiently 
plain  to  lead  any  person  to  embrace  it.  The  true 
Church  has  these  four  Marks :  she  is  One — she  is 
Holy — she  is  Catholic  —  she  is  Apostolical,  The 
Chuich  of  Christ  has,  and  must  have,  these  four 
Marks.     Reason    tells  us   so;  the   Fathers   also   tell 

1  •'  Magnum  compendium,  nullus  labor." 


I'. 


ii'  J 


124 


NINTH  ARTICLE — III. 


US  SO,  and  they  prove  it  from  the  Scriptures;  the 
Creeds  likewise  declare  the  same.  The  Apostles' 
Creed  requires  us  to  l)elieve  in  two  of  these  Marks: 
"  I  believe  the  Holy  Catholic  Church  ;"  and  the 
Nicene  Creed,  requires  a  belief  in  all  four  :  "I  believe 
ONE,  HOLY,  Catholic,  and  Apostolic  Church." 
(See  (he  8t/i  of  the  39  Articles ;  which  shows  that 
FrotesUods  believe  and  teach,  that  the  Church  must 
have  these  four  Marks.) 

I.  The  true  Church,  then,  must  be  One  : — Thus, 
the  Scripture  says  :  "  One  Lord,  one  faith^  one  bap- 
tism ;"  '  i.  e..,  as  there  is  but  one  Lord,  anjd  one  bap- 
tism, so  there  can  be  but  one  faith.  Again  :  '*  Every 
kingdom  divided  against  itself  shall  be  made  deso- 
late." *  Now,  the  Church  is  called  "  a  kingdom  that 
shall  never  be  destroyed, ....  but  shall  st^nid  for- 
ever." •''  "  There  shall  be  one  fold,  and  one  shepherd.^"*  * 
"  We  being  many,  are  one  body  in  Christ."  * 

Now,  the  Catholic  Church  alone  is  One.  She  is 
one  body  ;  for  all  her  members  are  united  in  the  same 
faith, — in  the  same  communion, — and  under  the  same 
Head.  Though  they  are  spread  over  all  nations,  and 
differ  in  every  thing  else — in  language,  laws,  customs, 
&c. ;  yet  they  are  all  united  in  Religion:  so  that,  as 
to  Religion,  a  Catholic  may  be  said  to  be  at  home  any- 
where. We  are  thus  united,  and  always  shall  be, 
because  we  liave  the  principle  of  unity :  we  have  one 
fixed  infallible  rule  to  go  by — the  unerring  decisions 
of  the  Church  ;  unerring,  because  secured  from  error 
by  the  promises  of  Christ.  And  hence,  we  are  united 
in  faith  and  communion  ;  we  always  have  been  so 
united  ;  and  we  always  shall  be. 


1  Er.h.  Iv.  5. 
a  Mait.  lal.  25. 


8  Dftn.  ii.  44. 
*  John  X.  16. 


'^  Bom.  xii.  ft. 


v 


"'I  \4 


NINTH   ARTICLE — III. 


125 


ires;   the 

Apostles' 
ie  Marks: 
•  and  the 
"1  believe 

Churcb." 
shows  that 
rarch  must 

s^E  :— Thus, 
h,  one  bap- 
)d  one  bap- 
ip.  J  t'  Every 
made  deso- 
no-dovn  that 
L  "stand   for- 
e  shepherd.^'' 

)ne.     She  is 
1  in  the  same 
der  the  same 
nations,  and 
aws,  customs, 
1 :  so  tbat,  as 
,at  boine  any- 
ays  shall  be, 

we  have  one 
>ing  decisions 
pd  from  error 
|vve  are  united 

ave  been  so 


8  Koin.  xil.  8- 


But,  no  sooner  do  persons  leave  our  Communion, 
and  foiin  themselves  into  new  Sects,  than  they  are 
torn  asunder  by  divisions.  Thus,  the  followers  of  the 
Reformation  are  divided,  and  subdivided,  without  end. 
They  are  spotted  like  a  leopard.'  And  how  could 
it  be  otherwise,  since  they  have  within  them  the  very 
principle  of  division,  viz..  Private  Judgment? 

They  have  no  common  centre :  they  ditfer,  there- 
fore; and  they  differ  in  essentials:  and  they  have 
frequently  excommunicated  each  other. 

II.  The  true  Church  must  be  Holy  : — It  must 
necessarily  be  so,  because  it  cometh  directly  from  God. 
St.  Paul  tells  us,  that  "Christ  loved  the  Church,  and 
delivered  himself  up  for  it ;  that  he  might  sanctify  it 
...that  it  should  be  hohj,  and  without  blemish."' 
The  true  Church  can  teach  none  but  true  and  holy 
doctrines  ; — it  must  supply  its  members  with  motives, 
and  efficacious  means,  to  become  holy  ; — and  it  must 
lead  many  to  holiness.  All  this  is  essential  to  the 
true  Church. 

Now,  the  Catholic  Church  alonr  is  Holy.  There 
is  perfect  agreement  in  all  her  doctrines ;  and  this  is 
an  evidence  of  their  truth  ; — every  article  of  her  faith 
tends  to  holiness ; — she  affords  motives,  and  efficacious 
means,  for  becoming  holy  ;-— and  thousands  of  her 
children  have  arrived  at  holiness — all  the  Saints  were 
Catholics,  whose  holiness  has  been  attested  by  unde- 
niable miracles ;  and  this  is  the  grand  proof  of  the  ho- 
liness of  the  Catholic  Church. 

But  Sects,  instead  of  having  perfect  agreement  in 
all  their  doctrines,  fall  into  inconsistencies  ;  and, 
therefore,  into  evident  falsehood; — they  even  teach 


Apoc.  xiii.  1,  2. 


110 


9  Eph.  V.  25,  26,  27. 


126 


NINTU    ARTICLE III. 


'  Hi 


1^ 


immoral  doctrines; — and  they  have  had  no  sanctity 
attested  by  miracles. 

III.  The  true  Church  must  be  Catholic  ;  i.  e., 
not  confined  to  one  nation,  nor  to  one  century;  but 
spread  over  all  nations,  and  existing^  in  ail  aLios: — 1. 
It  was  instituted  to  be  diffused  over  the  vvhob}  world  : 
"Going  therefore,  teach  all  nations \.  .nw&  behold  I 
am  whh  you  all  days,  even  to  the  end  of  the  world."* 
•" Go  ye,  into  the  whole  world^  and  pieach  the  Gospel 

io  every  creature r'^  2.  The  success  of  its, preaching 
was  foretold  :  "  Their  sound  hatli  gone  forth  into  all 
the  earth."  ^  •  "All  the  ends  of  the  earth  sliall  be  con- 
verted to  the  Lord  (Christ),  and  he  shall  have  domin- 
ion over  the  nations."^  3.  All  this  has  been  verilicd  : 
"The  truth  of  the  Gospel  is  come  unto  you,  as  also  it 
is  in  the  whole  world."*  "  Your  faith  is  spoken  of  in 
the  whole  world."* 

Now,  the  Catholic  Church  is  alone  Catholic  : — 
she  alone  has  fulfilled  Christ's  commission  ;  for  she 
alone  has  converted  infidel  nations  to  the  »'>hristiaa 
Religion; — she  has  been  always  extending; — v.'hen 
one  nation  has  fallen  oflf,  others  have  been  e.onverted ; 
— in  many  nations  there  is  no  other  Religion  known, 
— and  she  is  found  in  all  nations. 

But  Sects  seldom  extend  over  one  nation;  they 
bear  the  name  of  the  place  to  which  they  are  confined, 
or  of  the  founder,  who,  long  after  the  Apostles,  gave 
them  birth.  Their  missionary  accounts  of  success  are 
completely  false.^ 

IV.  The  true  Church  must  be  Apostolical  : — 


'f 


,i.      '!•! 


»  Matt  xxviH.  19,  20.  s  Ps.  xviit,  .5.  &  Col.  i.  5,  6. 

2  M.4rk  xvi.  15,  10.  *  Ps.  xxi.  28,  29.  «  Rom.  i.  8. 

'  See  Wisemian's  Lectures  on  the  Principal  Doctrines  and  Practices  of 
the  Catliolic  Church. —  Vol.  i,  Lect  vi.  \^       , 


NINTH   ARTICLE — III. 


127 


sanctity 


"  1 


1.  e., 

o-cs*. — !• 
'()  world : 

boUoM  I 

,   NVDl'l'A* 

le  Gospel 
pivMching 
h  into  all 
ill  bo  con- 
ve  doniin- 
n  vei'iticd  *. 
,  as  hI^o  it 
oken  of  in 

[utholic : — 

I ;  for  she 

» :;^inst\aa 

g ; — wlien 

con  verted ; 

lion  known, 

Ltion;  they 

Ire  confined, 

)stles,  gave 

success  are 

roLicAL  : — 

5  Col.  I.  5,  6. 

6  Kom.  i.  &• 
Lnd  Practices  of 


Evidently,  no  Religion  can  be  the  true  one,  except 
that  wiiicli  was  founded  by  the  Apostles,  and  which 
has  received  her  fa'ith^  iier  orders^  and  her  missKm 
from  them,  by  an  uninterrupted  succession  :  "For  this 
cause  I  left  thee  in  Crete,  that  thou  shouldst  ordain 
priest-^  in  fvery  city,  as  I  also  appointfd  thee." '  Mis- 
sioiiy  as  well  as  Order,  is  essential  to  the  true  Cwiirch  : 
*'  As  the  Father  hath  .sent  mo,  I  will  also  se^td  you."' 
"Going  therefore,  teach  all  nations;  haptizin(j  i\\\i\\\^''^ 
&c.      "How  can  they  preach,  unless   they  be  santf* 

Now,  the  Catholic  Church  alonk  is  Apostolical. 
Each  generation,  from  the  Apostle**,  has  received  and 
handed  down  in  the  Catholic  Church,  "  all  truth" 
taught  by  God.  We  have  an  unbroken  succession  of 
Pastors ;  whose  orders  and  mission  have  come  down, 
without  interruption,  Irom  the  Apostles :  we  can 
name  every  Pope  from  the  present  one,  up  to  St. 
Petei'. 

But  Sects  are  far  from  being  Apostolical.  Protest^ 
ants  acknowledge  they  have  no  orders  or  mission, 
except  what  they  have  received  from  the  Catholic 
Church;  but  they  have  received  none  from  us; — and 
no  other  Religions  pretend  to  h;ive  any.  All^  except 
Catholics,  came  1500  years  too  late  to  be  Apostolical. 
They  cannot  show  any  time,  since  the  Apostles,  when 
we  began  ;  but  we  can  show  when,  where,  and  hy 
whom  THEY  began.  * 

Conclusion  : — It  is  evident  from  what  has  been 
said,  that  the  Catholic  Church  alone  has  these  four 
Marks.  Therefore,  she  alone  is  the  true  Church  of 
Christ,  from  which  we  are  to  receive  our  faith.  And 
being  infallible,  she  cannot  lead  us  into  error :  we 


1  Tit.  i.  5. 
3  Julin  XX.  21. 


3  Matt,  xxviii.  19,  20. 
^  lium.  X.  15. 


f 


128 


NINTH  ABTICLB — IT. 


have  ChrisCs  word  for  it,  that  she  shall  not ;  but  that 
he  will  always  bo  with  her  in  her  teaching ;  and  that 
the  Uoly  Ghost  will  also  be  with  her  forever,  guiding 
her  into  all  truth.  * 


-!  I'i 


Instruction  XXI. 

NINTH   ARTICLK   CONCLUOKD. 

Tlie  Communion  of  Saints  ; — and  Purgatory. 

What  is  meant  hy  the  Communion  of  Saints  ? — ^That,  in  the 
Church  of  Goci,  there  is  a  Coiniuunion  of  all  holy  persons  in 
all  holy  thinjjjs. 

And  have  we  any  Communion  with  tht  Saints  in  heaven  ? — Yes  ; 
we  coniinuiiicate  with  them  us  our  fellow-members,  under 
the  same  head  Jesus  Christ;  and  are  helped  by  their 
prayers. 

Ami  are  the  souls  in  Purgatory  helped  also  by  our  prayers  ? — 
Yes  ;  they  are. 

What  do  you  mean  by  Purgatory  ? — A  middle  state  of  souls 
Bufftninf?  for  a  time  on  account  of  their  sins. 

What  souls  go  to  Purgatory  ? — Such  souls  as  depart  t'liis  life 
in  leaser  sins,  which  we  call  venial. 

Bj  any  other  souls  go  to  Purgatory  9 — Yes  ;  such  souls  as 
leave  this  world  before  they  have  fully  discharj^ed  the  debt 
of  temporal  punishment  due  for  their  mortal  sins  ;  the  guilt 
and  eternal  punishment  of  which  have  been  remitted. 

How  do  you  prove  there  is  a  Purgatory? — Because  the  Scrip- 
ture often  teaches,  that  God  will  render  to  every  man  ac- 
cording to  his  works,  and  that  nothing  defiled  can  enter 
heaven  ;  and -that  some  Christians  shall  be  saved,  yet,  so  as 
by  fire. 

I.  The  Christian  Church  is  but  "  one  body  ;'"  All 
its  true  members  are  styled  ^''Saints  f^  because  they 
either  are  so  in  reality  ;  or,  having  been  sanctified  by 
Baptism,  are  called  to  be  Saints.  All  these  members, 
throughout  the  whole  Church,  are  united  together  by 

.  1  Kom.  xii.  5.  L 


NINTH    ARTU^LE — IV. 


129 


.ut  that 
nd  that 
guiding 


yry. 

ut,  in  the 
persons  in 

,n  ?— Ye8 ; 

,er8,  under 

by  their 

prayers  9 — 

Lte  of  souls 

t  t'liis  life 

'h  souls  as 

fed  the  debt 

;  the  guilt 

,ted. 
the  Scrip- 

ivy  man  ac- 
can  enter 
,  yet,  so  as 

fy;"'     All 

jause  they 

[nctified  by 

members, 

[oo-ether  by 


a  mutual  intorchanQ:c  of  ijood  offices:  which  is  called 
"  The  Communion  o/'  Saints.^^ 

The  Church  of  (Jhiist  consists  of  three  parts,  viz., 
the  Churcli  Trium/  kant  in  heaven, —  Militant  on 
earth, — and  Suffering  in  Purgatory.  All  these  partici- 
pate in  the  "Communion  of  Saints,"  and  are  united, — 

1.  By  being  all  under  the  same  head,  Jesus  Christ, 
as  his  members. 

2.  By  the  promise  of  the  same  good  ;  which  some 
already  possess, — some  are  secure  of  possessing, — 
and  the  rest,  in  a  state  of  uncertainty,  are  laboring 
to  possess. 

3.  By  partaking  in  the  prayers  and  good  works  of 
each  other.  For  prayers,  good  works,  sacraments, 
and  sacrifice,  are  common  goods  of  the  Church ;  in 
which  all  on  earth,  in  heaven,  and  in  Purgatory 
participate,  as  far  as  they  are  capable. 

Do  persons  who  are  in  mortal  sin,  participate  in 
the  "Communion  of  Saints?""  Such  continue  to  be 
members  of  the  Church  ;  but  they  are  dead  members, 
united  externally,  i.  e.,  by  faith,  liope,  and  a  right  to 
the  sacraments,  as  means  of  pardon. 

Do  excommunicated  persons  paiticipate  ?  No ;  but 
they  are  still  subjects  of  the  Church :  the  same  is  to 
be  said  of  heretics  and  schismatics.  Unbaptized  per- 
sons (as  Quakers,  Jews,  Pagans)  have  no  communion 
with  the  Church  in  any  way ;  they  are  not  even 
subjects  of  the  Church. 

How  do  we  communicate  with  the  Saints  in  heaven  ? 
We  honor  their  memory;  join  with  the;",  in  blessing 
and  praising  God ;  ask  them  to  obtain  blessings  for 
us,  by  interceding  in  our  favor,  &c.  They  do  inter- 
cede for  us,  and  procure  us  many  assistances — many 
favors  both  spiritual  and  temporal. 


130 


NINTH   ARTICLE — IV. 


•i,  (I 


v.i 


How  do  we  communicate  with  the  souls  in  Purga- 
tory ?  By  praying,  offering  the  Holy  Sacrifice,  and 
perturniing  good  works,  in  their  behalf;  and  so  ob- 
taining a  remission  of  their  punishment;  wheu  they, 
in  their  turn  will  pray  for  us. 

II.  What  do  you  mean  by  Purgatory  ?  A  middle  state  of 
souls,  suffering  for  a  tim(3  on  account  of  their  sins. 

Purgatory  is  a  place  of  suffering  in  the  next  world, 
prepared  by  Almighty  God  for  the  expiation  of  venial 
sins, — of  the  punishment  due  to  them, — and  of  the 
temporal  punishment  due  to  mortal  sin,  the  guilt  and 
eternal  punfshment  of  which  have  been  remitted  in 
this  life.  „ 

What  \ouls  go  to  Purgatory  ? 

They  who  leave  this  world  in  the  state  of  perfect 
innocence^  which  they  had  either  always  preserved,  or 
else  recovered,  after  having  lost  it,  go  straight  to 
heaven  ; — they  who  die  in  the  guilt  of  mortal  sin,  go 
straight  to  hell,  and  are  lost  eternally. 

But  they  who  being  free  from  the  guilt  of  mortal 
sin,  depart  this  life,  1,  In  the  guilt  of  venial  sins, — or 
2,  Before  they  have  fully  satisfied  divine  Justice  for 
the  punishment  due  to  them, — or,  3,  Before  they  have 
discharged  the  whole  debt  of  temporal  punishment 
due  to  their  remitted  mortal  sins,  go  to  Purgatory. 
Whoever,  therefore,  at  the  time  of  his  departure 
hence,  is  in  all  or  any  of  these  three  last-mentioned 
states,  will  be  condemned  to  a  place  of  punishment 
for  a  time;  and,  when  he  shall  have  fully  satisfied 
God's  Justice  bv  his  sufferinos,  he  will  be  translated  to 
heaven,  to  be  there  happy  with  God  forever. 

Iloiv  do  ycu  prove  there  is  a  Purgatory? — Because  the  Scrip- 

Iture   often   teaches,  that   God    will  render  to  every    man 

according  to  his  worlis, — that   nothing    detiled  can  enter 


h 


NI]SrTII   ARTICLE — IV. 


131 


Puvga- 
ice,  and 
\  so  ob- 
eu  they, 

i  state  of 

xt  yforid, 
of  venial 
id  of  the 
guilt  and 
milted  in 
\i 

of  perfect 
3served,  or 
straight  to 
^•tal  sin,  go 

of  mortal 
1  sins,— or 
ustice  for 
they  have 
)unishuient 
Purgatory, 
departure 
-mentioned 
)uuishment 
ly  satistied 
anslated  to 
fer. 

[e  the  Scrip- 

I  every    man 
Ld  can  enter 


heaven, — and  that  some  Christians  shall  be  saved,  yet,  so 
as  by  fire. 

Proofs  that  there  is  a  Purgatory, 

1.  t)ivine  Justice  demands  satisfaction  for  sin  by 
temporal  punishments,  after  the  guilt  and  eternal 
punishment  have  been  forgi^'en.  [Example  of  Adam^ 
whose  sin,  though  pardoned,  brought  severe  temporal 
punishments  both  upon  himself  and  all  his  posterity  ;' 
— Examph'  of  Moses^  who,  for  his  sin,  in  striking  the 
rock  twice,  was  not  permitted,  even  after  forgiveness, 
to  enter  the  promised  land;" — Example  of  David, 
whose  sin  in  numbering  the  people,  caused,  even  after 
his  repentance,  70,000  persons  to  die  by  pestilence  ;^  • 
— and  whose  sins  of  adultery  and  murder  were  se- 
verely punished,  after  the  Prophet  Nathau  had  de- 
clared them  forgiven.)* 

Now,  this  debt  of  temporal  punishment  must  be 
discharged  somewhere.  But,  suppose  the  sinner  die 
before  he  has  discharged  it :  the  debt  must  still  bo 
paid ;  but  where  ?  in  what  place  ?  certainly  not  in 
heaven,  because  there  are  no  punishments  there ;  nor 
in  hell,  because  the  guilt  of  sin  is  forgiven,  and  be- 
cause "  out  of  hell  there  is  no  redemption."  Where 
then  ?  In  that  prison  of  which  Christ  speaks,  when 
he  says  :  "  Be  at  agreement  with  thy  adversary  be- 
times, while  thou  art  in  the  way  with  him  :  lest  the 
adversary  deliver  thee  to  the  judge,  and  the  judge 
dehver  thee  to  the  officer,  and  thou  be  cast  into  prison. 
Amen,  I  say  to  thee,  thou  shalt  not  go  out  from 
thence,  till  thourepay  the  last  farthing."* 

2.  Venial  sin  does  not  destroy  the  state  of  grace  : 


»  Gen.  iii.  17  to  24. 
Bom;  V.  12. 


8  Num.  XX.  7  to  12. 
Dent,  xxxii.  4S  to  52. 


8  1  Par.  xxi.  9  to  14 
*  2  Kings  xii.  14. 
6  Matt.  V.  25,  26. 


132 


NINTH   ARTICLE — IV. 


i:  a 


llr 


for  "  a  just  man  shall  fall  seven  times,  and  shall  rise 
again  ;" '  and  "  in  many  things  we  all  offend  ;"  *  and 
"if  we  say  we  have  no  sin^  we  deceive  ourselves,  and 
the  truth  is  not  in  us."^  Yet,  these  venial  sins  defile 
the  soul,  and  increase  our  debt  of  punishment.  There- 
fore if  we  die  in  the  guilt  of  venial  sin  ovh/^  what 
must  become  of  us  ?  We  cannot  go  immediately  to 
heaven,  because  "there  shall  not  enter  into  it  (the 
heavenly  Jerusalem)  anv  thing  defiled."'*  We  must 
be  first  puiified  by  punisliment.  But  where  ?  Not  in 
hell,  because,  jiot  being  in  mortal  sin,  we  are  not  to 
go  thither ;  for  "  God  will  i-ender  to  every  man  ac- 
cordinir  to  his  works.'"*  Divine  Justice  will  not 
punish  us  beyond  what  we  shall  deserve  :  now  we 
cannot  suppose  that  God  would  condemn  any  one  to 
eternal  flames  for  a  mere  "  idle  word ;"  and  yet  Christ 
assures  us,  that,  at  his  tribunal,  "men  shall  render 
an  account  for  every  idle  word  that  they  shall  speak."  ^ 
Where,  then,  is  this  purgation  to  be  made,  except  in 
a  middle  place,  where  souls  suff'er  for  a  time,  on  ac- 
count of  their  sins.  . 

3.  "  He  that  shall  speak  against  the  Holy  Ghost, 
it  shall  not  be  forgiven  him  ;  neither  in  this  world, 
nor  in  the  world  to  come."  ^  These  words  show,  that 
there  are  some  sins  which  can.  be  forgiven  in  the 
world  to  come. 

4.  "  Other  foundation  no  man  can  lay,  but  that 
which  is  laid ;  which  is  Christ  Jesus.  Now,  if  any 
man  build  upon  this  foundation  gold,  silver,  precious 
stones,  wood,  hay,  stubble :  every  man's  work  shall 
be  manifest ;  for  the  day  of  the  Lord  shall  declare  it, 


1  Prov.  xxlv.  16. 
'  James  iii.  2. 
1  John  i.  8. 


*  Apoc.  xxi,  27. 
6  Rom.  li.  6. 


«  Matt.  xli.  36. 
T  Matt.  xii.  31,  82. 


NINTH   ARTICLE — IV, 


133 


n  rise 
'  *  and 
is,  and" 

defile 
There- 
/,  what 
itely  to 

it  (the 
e  must 

Not  in 
e  not  to 
niau  ae- 
will   not  J 
now  we 
V  one  to 
et  Christ 
,11  render 

speaK. 
except  in 
le,  on  ac- 


) 


ly  Ghost, 
lis  world, 
how,  that 
n   in   the 

but  that 

)W,  if  any 

c,  precious 

ivork  shall 

1  declare  it. 


ltt.xU.36. 
Itt.  xU.  31,  32. 


because  it  shall  be  revealed  hi  fire  ;  and  the  fire  shall 
try  every  man's  work,  of  what  sort  it  is.  If  any  man's 
work  abide  which  he  hath  built  thereupon  ;  he  sliall 
receive  a  reward.  If  anv  man's  work  burn,  he  shall 
suffer  loss  ;  but  he  himself  shall  be  saved,  yet,  so  as 

BY  FIRE."  ^ 

Here  we  see  that  those  souls  whose  works  are  per- 
fectly good,  without  any  admixture  of  evil,  will,  when 
judged  after  death,  receive  an  immediate  reward. 
But  those,  whose  good  works  are  found  to  be  mixed 
with  imperfections  or  venial  faults  (with  wood,  hay, 
and  stubble),  will  be  condenmed  to  "  suffer  loss  " — 
to  have  those  venial  faults  punished  by  fire ;  but  not 
eternally  y  because  they  "  shall  be  saved,"  after  they 
shall  have  sufftsred  the  loss.  Now,  where  is  this  loss 
to  be  suffered  ?  <fec. 

5.  This  belief,  and  the  practice  of  praying  for  the 
dead,  are  older  than  Christianity.  Judas  Machabeus 
"  sent  1 2,000  drams  of  silver  to  Jerusalem  for  sac- 
rifice to  be  oft'ered  for  the  &?'ws  of  the  dead ....  It  is 
therefore  a  holy  and  wholesome  thought  to  pray  for 
the  dead,  that  may  be  loosed  from  sins."'^  Hence  be- 
fore Ciiiist,  the  people  of  God  believe  it  to  be  a  holy 
practice  io  pray  for  the  dead, — and  believed  that  such 
prayer  loosed  from  sin. 

Severity  of  the  Sufferings  of  Purgatory. 

The  poor  souls  that  are  condemned  to  "  sufi:er  loss" 
in  that  place  of  punishment,  shall  indeed  be  saved  ; 
but  they  shall  be  saved  ^^  by  fire."  They  learn,  by 
painful  experience,  "  that  it  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God.^ 

They  can  do  nothing   for   themselves  :    for  "  the 


1 1  Oor.  ili.  11  to  15. 


a  2  Mac.  xli.  43  to  46. 


3  Heb.  X.  81. 


134: 


TENTH  ARTICLE. 


night"  has  come  upon  them,  "  wherein  no  man  can 
work."^  Yet,  God  is  pleased  to  accept  our  prayers, 
(fee,  in  their  behalf. 

It  is  a  very  great  act  of  charity  to  pray  for  them ; 
it  is  pleasing  to  God,  and  advantageous  both  to  them 
and  to  us  :  hence  the  Scripture  calls  it  "  a  holy  and  a 
loholeaome  thought  to  pray  for  the  dead."  As  an  in- 
ducement to  pray  for  them,  consider  who  they  are, — 
what  they  suffer, — and  how  easilt/  you  can  relieve 
them.  Those  whom  we  pray  for,  will  pray  for  us 
when  they  get  to  heaven. 

Conclusion. — The  existence  of  Purgatory,  and  the 
severity  of  its  sufferings,  show  how  great  is  the  evil 
of  venial  sin ; — and  how  advantageous  are  present 
sufferings  (whether  voluntary,  or  sent  by  divine  prov- 
idence), if  they  be  embraced  and  endured  in  a  spirit 
of  penance. 


Instruction  XXII. 


r     ;i'J 


TENTH   ARTICLE. 

The  Power  of  Forgimng  Sins  ; — Original  Sin, — Mortal 

Sin, —  Venial  Sin. 

What  is  the  Tenth  Article  of  the  Creed  ? — The  forgiveness  of 
sins. 

What  is  meant  hy  this  Article  ? — ^That  there  is  in  the  Church 
of  God  forgiveness  of  sins,  for  such  as  properly  apply  for  it. 

To  whom  has  Christ  given  power  to  forgive  sins  ? — To  the  Apos- 
tles, and  their  successors — the  Bishops  and  Priests  of  his 
Church. 

£y  whai  sacraments  are  sins  forgiven  ? — By  baptism  and  pen- 
ance. 

What  is  sin  9 — An  offence  of  God,  or  any  thought,  word,  or 
deed,  against  the  law  of  God. 

» Johnlx.4.  * 


TENTH   ARTICLE. 


135 


m  caTi 
rayers, 

them  *, 

0  tliem 
y  aiid  a 
s  an  in- 
jr  ai'e, — 
,  relieve 
J  for  us 

,  and  the 
the  evil 

1  present 
ine  prov- 
n  a  spirit 


I Mortal 

riveness  of 

the  Church 

Ipply  foi"  ^*- 
To  the  Apos- 
[iests  of  his 

Im  and  pen- 

Iht,  word,  or 


What  is  original  sin  ? — It  is  the  sin  in  which  we  were  all 
born. 

How  came  we  to  be  born  in  sin  ? — By  Adam's  sin,  when  he  ato 
the  forbidden  fruit. 

What  is  actual  sin? — Every  sin  wliich  we  onrselves  commit. 

How  is  actual  sin  divided  ? — Into  mortal  and  venial  sin. 

What  is  mortal  sin  ? — It  is  a  grievous  offence  against  God. 

Why  is  it  called  viortal  sin  ? — Because  it  kills  the  soul,  and 
deserves  hell. 

How  does  mortal  sin  kill  the  soul  ? — By  destroying  the  grace 
of  God,  whicJi  is  the  supernatural  life  of  the  soul. 

What  is  venial  sin  ? — That  sin  which  does  not  kill  the  soul, 
yet  displeases  God. 

Why  is  it  called  venial  sin  ? — Because  it  is  more  easily  par- 
doned than  mortal  sin. 

1.  The  Catechism  teaches,  in  accordance  with  the 
doctrine  of  the  Church,  "  that  there  is  in  the  Church 
of  God  forgiveness  of  sins,  for  such  as  properly  apply 
for  it,"  and  that  the  power  of  comnmnicating  this  for- 
giveness to  those  who  do  properly  apply  for  it,  has 
been  given  by  Christ  "to  the  Apostles,  and  their  suc- 
cessors— the  Bishops  and  Priests  of  his  Church." 

Nothing  can  be  more  clearly  proved  from  Scrip- 
ture than  this  doctrine.  I  will  say  only  a  few  words 
on  the  subject,  in  this  place  ;  because  the  proofs  of  it 
will  be  more  fully  given,  in  the  Explanation  of  the 
Sacrament  of  Penance. 

Christ  worked  a  miracle  to  prove,  that,  as  man, 
He  had  the  power  of  forgiving  sins  on  earth.  "  Jesus 
said  to  the  man  sick  of  the  palsy  :  Be  of  good  heart, 
son  ;  thy  sins  are  forgiven  thee.  And  behold  some 
of  the  scribes  said  within  themselves :  He  blas- 
phemeth.  And  Jesus,  seeing  their  thoughts,  said  : 
Why  do  you  think  evil  in  your  hearts?  whether  is  it 
easier  to  say,  Thy  sins  are  forgiven  thee;  or  to  say. 
Arise  and  walk?  But  that  you  may  know  that  the 
Son  of  Man  hath  power  on  earth  to  forgive  sins,  then 


136 


TENTH   ARTICLE. 


he  said  to  the  man  sick  of  the  palsy  :  Arise,  take  up 
thy  bed,  and  go  into  thy  house.  And  lie  arose,  and 
went  into  his  house.  And  the  multitudes  seeing  it, 
feared,  and  glorified   God  that  gave  such  power   to 


» I 


men. 

Now,  this  same  power  Christ  gave  to  his  Apostles, 
after  his  Ilesurrection,  when,  appearing  to  them,  he 
said :  "  Peace  be  to  you.  As  the  Father  hath  sent 
me^  I  also  send  you.  When  he  had  said  this,  he 
breathed  on  them  ;  and  he  said  to  them  :  Receive  ye 
the  Holy  Gh.ost :  whose  sins  you  shall  forgive,  they 
are  forgiven  them ;  and  whose  sins  you  shall  retain, 
they  are  retained."  ^  These  words,  of  course,  have  a 
meaning  ;  but  what  can  they  mean,  except  that 
Christ  gave  to  his  Apostles  the  power  of  forgiving  and 
retaining  sins  ? 

God  alone  can  forgive  sins  in  his  own  name,  and 
by  his  own  power ;  but  he  can  commission  others  to 
do  it  as  his  ministers,  in  his  name,  and  by  his  power, 
as,  in  fact,  he  has  commissioned  the  Apostles  and 
their  successors.  The  means  by  which  this  power 
is  exercised,  and  forgiveness  applied  to  our  souls,  are 
the  Sacraments  of  Baptism  and  Penance  :  by  Baptism 
is  remitted  original  sin  ;  and  also  actual  sins,  if  any 
have  been  committed  before  the  reception  of  this 
Sacrament ; — but  by  Penance  are  remitted  all  sins, 
however  grievous,  committed  after  baj)tism  :  the  Sac- 
rament of  Penance  is  of  no  avail  whatever,  in  blot- 
ting out  the  sins  of  a  person  who  is  not  baptized. 

Chiist,  then,  has  left  in  his  Church  the  power  of 
forgiving  sins.     But, — 

What  is  sin  ? — Sin  is  an  offence  of  God  ;  or  any  thought, 
word,  or  deed,  against  the  law  of  God. 


1  Mdtt  ix.  2  to  8. 


3  John  XX.  21,  22,  23. 


K': 


TENTH   ARTICLE. 


137 


ke  up 
i,  and 
ing  it, 
!}er    to 

)ostles, 
!m,  he 
,U  sent 
his,  he 
eive  ye 
^e,  tbey 

retain, 

have  a 
pt  that 
Ding  and 

ime,  and 
hers  to 
s  power, 
ties  and 
s   power 
ouls,  are 
Baptism 
s,  if  any 
of  tliis 
all  sins, 
the  Sac- 
,  in  blot- 
ized. 
ower  of 

thought, 


22,  28. 


II.  W/iat  is  ORIGINAL  sin  ? — It  is  tho  sin  in  which  we  were 
all  born. 

Bow  came  we  to  he  born  in  sin  ? — By  Adam's  sin,  when  ho 
ate  the  forbidden  fruit. 

When  Adam  sinned,  he  and  his  posterity  thereby 
lost  original  justice, — became  children  of  wrath, — 
subject  to  concupiscence,  to  labor,  sickness,  and 
death,  and  were  under  the  threat  of  eternal  death : 
"In  what  day  soever  thou  shalt  eat  of  it,  thou  shalt 
die  the  death." ' 

In  consequence  of  Adam's  fall,  we  are  all  born  in 
sin:  "As  by  one  man  sin  entered  into  this  world, 
and  by  sin  death ;  so  death  passed  unto  all  men,  in 
whom  all  have  sinned.^'' ^ 

The  sin  of  Adam,  which  thus  '''•passed  unto  all 
men,''^  would  have  excluded  both  him  and  us  eter- 
nally from  heaven,  had  not  the  Son  of  God  purchased 
our  Redemption.  The  merits  of  this  Redemption  are 
applied  to  us  for  the  paruon  of  original  sin  by  Bap- 
tism :  "  Unless  a  man  be  born  again  of  water  and 
the  Holv  Ghost,  he  cannot  enter  into  the  kingdom 
of  God."* 

III.  What  is  MORTAL  sin  I — It  is  a  grievous  offence  against 
God. 

Mortal  sin  is  a  most  dreadful  evil !  it  destroys  the 
state  of  grace ; — renders  the  soul  hideous  and  hateful 
to  God; — closes  -heaven  against  us; — and  condemns 
us  to  hell :  hence,  it  is  the  greatest  of  all  evils  ! 

The  greatness  of  this  evil  proved. 

1.  Mortal  sin  is  a  grievous  injury,  an  outrageous 

insult   offered  to  the  infinite   Majesty  of  God.     By 

how  much  greater  is  the  dignity  of  the  person  oft'ended, 

above  that  of  the  offender ;  by  so  much  greater  is  the 


1  Gen.  ii.  17. 


3  Kom.  V. 
2* 


12. 


s  John  iii.  5. 


138 


TENTH   ARTICLE. 


insult.  Now,  by  rruortal  sin,  the  creaturo  rises  up 
against  tlie  Creator — a  mere  worm  against  intinite 
Majesty. 

2.  God's  hatred  to  sin  is  infinite  and  eternal. 
Being  infinitely  hohjy  he  cannot  but  hate  and  abhor 
sin:  ''To  God  the  wicked  and  his  wickedness  are 
hateful  alike."' 

3.  Hence,  he  \\'ii9>  punished  mortal  sin  most  severely, 
even  in  tliis  life.  Of  this  the  Sacred  Scriptures  fur- 
nish many  examples.  Being  just,  God  has  not 
punished  sin  more  than  it  deserves :  but,  being  mer-  . 
cifal,  much  less.  Now,  one  sin  stripped  Adam  of  ori- 
ginal justice, — corrupted  all  human  nature, — doomed;], 
the  whole  of  mankind  to  suffer  death, — and  closed 
the  gates  of  heaven  against  us.  Mortal  sin  brought 
down  upon  the  whole  earth  the  water  of  the  deluge;*' 
— called  down  fire  and  brimstone  upon  Sodom  and 
Gomorrha,  and  the  neighboring  cities ;' — armed 
the  destroying  Angel  against  the  first-born  in  Egypt;'' 
— caused  the  earth  to  open  beneath  the  feet  of 
Core,  Nathan,  and  Abiron,  and  to  swallow  them  down 
alive  into  hell,  together  with  those  who  joined  in  their 
sin  ;* — delivered  to  destruction,  23,000  of  the  chikhen 
of  Israel  on  one  occasion,^  and  24,000  on  another,^  to 
be  slain  by  the  command  of  their  offended  God,  <fec. 

4.  Mortal  sin  contains  the  blackest  ingratitude  to 
Jesus  Christ.  Our  obligations  to  him  are  beyond 
conception :  without  him  we  must  have  been  forever 
miserable,  <fec. 

5.  The  efl:ects  of  mortal  sin  on  the  soul  are  most 


ill  1 1 

11 W  I 


»  Wisd.  xiv.  9. 
3  Gen.  vi.  5,  6,  7. 

Gen.  vii.  11,  12,  2Uo24. 
»  Gen.  xviii.  20. 

God.  xix.  13, 15,  24,  25. 


*  Exod.  xii.  29,  30. 

*  Num.  xvi.  28  to  85. 

«  Exod.  xxxii.  7,  27,  2a 
'  Num.  XXV.  1  2,  9. 


TKNTH  ARTICLE. 


139 


;es  up 
ntinJte 

jtevnal. 

abhor 

ess  are 

everely, 
ves  fur- 
I  as    not 
nor  mer- 
n'of  ori- 
-dooined 
d  closed 
brought 
deluge  ;*'• 
dom  and 
^ — armed 
^  Egypt-,' 

feet  of 
^em  down 
kI  in  their 

chiWi«ii 
lother/  to 

lod,  &c. 
atitude  to 
beyond 
>n  forever 


are 


most 


30. 
Ito  85. 
I,  2T,  23. 
12,9. 


lamentahle !  Tt  destroys  the  sp^'  "tnal  life  of  tlw^  soul ; 
and  for  this  n-asou  it  is,  that  it  is  c;ilk'd  mortal  or 
deadhf :  "All  iiii(juity  is  like  a  two-edged  sword,  the 
teeth  thereof  are  the  teeth  of  a  lion,  killing  the  souls 
of  men."'  A  sonl  in  tjrace  is  beautiful,  like  an 
An^el ;  and  is  pleasing  in  the  sight  of  Gorj :  but  by 
sin,  she  becoms  ugly,  abominable,  hateful:  "lie 
that  doth  these  thinjrs  is  abominable  before  God.'" 
He  who  is  tlic  chiM  of  God,  and  the  temple  of  the 
Holy  Ghost,  becomes  a  slave  of  the  devil,  and  the  habi- 
tation of  unclean  spirits.  Sanctifying  grace  being  lost, 
the  merit  of  all  past  and  present  good  works  is  con- 
sequently lost :  "  All  his  justices,  which  he  hath  done, 
shall  not  be  remembered." '^ 

6.  Mortal  sin  deprives  us  of  the  sovereign  good — 
of  infinite  happiness, — and  condemns  us  to  an  incon- 
ceivable and  endless  miserv  ! 

Such  is  the  enormity — such  the  malice  of  this 
greatest  of  all  evils !  and  such  are  the  direful  conse- 
quences which  it  brings  upon  them  that  commit  it ! 
How  is  it  that  Christians,  who  know  all  this,  should 
dare  to  sin  ?  The  reason  is,  because  they  do  not 
think :  amused  by  pleasures,  by  the  world,  they 
spend  their  time  in  dissipation,  and  give  none  to 
reflection :  "  With  desolation  is  all  the  land  made 
desolate,  because  there  is  none  that  considereth  in 
the  heart."*  "They  take  the  timbrel,  and  the  harp, 
and  rejoice  at  the  sound  of  the  organ ;  they  spend 
their  days  in  wealth ;  and  in  a  moment  they  go  down 
to  hell."* 


IV.   What  is  VENIAL  sin  ?- 
soul,  yet  displeases  God. 


-That  sin  which  does  not  kill  the 


J  Eccli.  xxi.  3,  4. 
2  Deut.  xxii.  5. 


s  Exech.  xviii.  21 
«  Jer.  xii.  11. 


»  Job  xxi.  12, 18 


!l 


i  I  i|i 

m3 


'i.'i'   '':■ 


;S 


?"•  r 


140 


TINTU   ARTICLE. 


Venial  sin,  althoujrh  immensely  less  grievous  than 
mortal  sin,  is  nevertheless  a  very  great  evil ;  because 
it  offends  God*, — weakens  grace, — cools  the  fervor 
of  charity, — renders  tiie  soul  less  holy, — less  pleasing 
to  God, — and  deserving  of  severe  chastisements. 
What  can  show  more  clearly  the  greatness  of  the  evil 
of  venial  sin,  than  the  alarming  denunciation  directed 
against  the  Bishop  of  Laodicea:  "  I  know  thy  works, 
that  thou  art  neither  cold  nor  hot :  I  would  thou  wert 
either  cold  or  hot ;  but  be(;ause  thou  art  lukewarm, 
and  neither  eold  nor  hot,  /  will  begin  to  vomit  thee 
out  of  my  mouth." ' 

Proofs  that  all  sins  are  not  mortal : — "  A  just  man 
shall  fall  seven  times,  and  shall  rise  again ;"  ^  yet  all 
the  time,  he  is  called  a  ^^just  man.''*  "In  many 
things  we  all  offend ;"  ^  and  "  if  we  say  loe  have  no 
sin,  we  deceive  ourselves;  and  the  truth  is  not  in 
us."*  Yet,  who  will  say  that  these  Apostles  were 
in  mortal  sin  i  or  that  they  charge  all  others  with 
being  in  mortal  sin  ?  "  Every  idle  word  that  men 
shi.U  speak,  they  shall  render  an  account  for  it  at  the 
day  of  judgment."  *  Yet,  who  will  say  that  a  mere 
"  idle  word"  would  condemn  a  soul  to  the  eternal 
torments  of  hell  ? 

If  sometimes  we  fall  into  venial  sins,  through  frailty 
or  inadvertance  (as  "  idle  words,"  distractions  in 
prayer,  &c.),  we  should  lament  them,  and  humble 
ourselves ;  but  not  be  surprised,  or  uneasy ;  because 
we  are  not  angels,  but  men ;  and  must  expect  to  ex- 
perience human  frailty.  But  if  we  fall  into  them 
deliberately,  or  through  habit,  we  should  look  upon 
them  as  very  great  evils  ;  f       ,  , 


»  Apoc  ill  16. 
9  Piov.  xxiv.  16. 
'  James  iii.  2. 


*  1  John  i.  8. 
B  Matt.  xii.  86. 


Oft 


ELEVENTH   ARTICLE. 


141 


than 

cause 

fervor 

jasing 

nents. 

IB  evil 

reeled 

works, 

u  wert 

3  warm, 

lit  tUee 

ist  man 
yet  all 

I   many 

lave  no 

i  not  in 

ea  were 

(Vs  with 

at  men 

[it  at  the 
a  mere 
eternal 

ihfrailty 
jtions  in 
humble 
because 
let  to  ex- 
ito  them 
)ok  upon 


1 8. 
86. 


1.  Cocause  they  are  deliberate  oflfences  against  an 
infinite  Majesty. 

2.  Because  they  lessen  our  love  of  God;  and  in- 
crease our  love  of  creatures. 

3.  Because  they  render  us  disagreeable  to  God, 
and  provoke  hi>n  to  withdraw  his  graces :  "  Because 
thou  ait  lukewarm,  I  will  begin  to  vouiit  thee  out  of 
my  mouth." '  / 

4.  Because  a  habit  of  venial  sins  disposes  and  leads 
to  such  as  are  mortal :  "  He  that  contemneth  small 
things,  shall  fall  by  little  and  little.'"  "Behold  how 
small  a  fire  what  a  g''eat  wood  itkindleth."' 

It  is  evident,  from  all  this,  with  what  care  we 
should  avoid  venial  sins,  especially  such  as  are  delib- 
erate or  habitual ;  seeing  the  gre^t  evil  which  they 
contain,  and  the  fearful  consequences  which  they 
produce.  Bear  in  mind,  that,  by  contemning  these 
smaller  sins,  you  will  fall  by  little  and  little  into 
greater;  till  you  provoke  God  to  "vomit  you  out  of 
his  mouth."  Never,  then,  commit  anij  sin  deliberately ^ 
however  small ;  and  employ  the  proper  means  for  this 
purpose,  viz.,  Prayer, — Meditation, — frequent  and  fer- 
vent Reception  of  the  Sacraments, — Mortification, — 
constant  watchfulness  over  your  senses,  &c. 


Instruction"  XXIII. 

ELEVENTH   AND  TWSLFTH   ARTICLES. 

Death  ; — Resurrection  ; — Rell ; — Heaven. 

What  w  the  Eleventh  Article  of  tJie  Creed  f — The  Resurrection 
of  the  body. 


1  Apoo.  iii.  15, 16, 17. 


»  EccII.  xlx.  1 


3  James  iii.  H, 


f 


i*i:*'> 


1    r>, 


;k('i 


142 


KLKVENTII    ARTICLE. 


What  means  the  Reaur  reef  ion  of  the  body  ?— That  wo  shall 
rise  again  with  the  same  body  at  the  day  of  judgment. 

What  is  the  Twelfth  Article  of  the  Creed? -Ufa  everlasting. 

What  means  life  everlasting  ? — That  the  good  shall  live  for- 
ever happy  in  heaven. 

What  is  the  Imppiness  of  heaven  ? — ^To  see,  love,  and  enjoy 
God  for  evermore. 

And  shall  not  the  vHched  also  live  forever  f — They  shall  live 
and  bo  punished  forever  in  the  flames  of  hell. 

I.  What  in  Death  ?  It  is  tho  separation  of  the 
soul  from  the  body.  Before  the  general  rcsurrectioii» 
all  mankind  must  die ;  even  Enoch  and  Eiias  will  re- 
turn to  the  earth,  and  die.  Death  is  tho  punishment 
of  sin  decreed  against  the  whole  human  race  without 
exception  :  "By  one  man  sin  entered  into  this  world, 
and  by  sin  death;  and  so  death  passed  unto  all 
men^ ' 

That  you  mu^  die^  is  certain  ;  therefore  prepare. — 
That  you  may  die  any  moment^  is  also  certain;  there- 
fore prepare  immediately,  and  keep  yourselves  always 
prepared, — That  you  can  die  but  once^  is  likewise 
certain  ;  therefore,  to  prepare  for  death  is  the  most 
important  business  of  your  life. 

II.  Will  the  body  ever  rise  again  ?  Yes.  When  ? 
At  the  last  day.  After  the  whole  world  has  been 
destroyed  by  fire  from  heaven,  and  when  there  will 
not  be  a  single  person  Uviny  on  the  face  of  the  earth, 
the  General  Resurrection  will  take  place.  God  will 
send  his  angel  to  call  the  dead  to  life :  "  For  the 
trumpet  shall  sound,  and  the  dead  shall  rise  again  in- 
corruptible." *  Each  soul  will  be  reunited  to  its  own 
body — the  same  body  which  it  had  in  this  life :  "  I 
know  that  my  Redeemer  liveth  :  and  in  the  last  day 
I  shall  rise  again ;  and  in  my  flesh  I  shall  see  my 


1  Bom.  V.  12. 


»  1  Cor.  XV.  62. 


TWELFTH   ARTICLE. 


143 


ro  shall 
It. 

tting. 
live  for- 

id  enjoy 

hall  live 

i  of  the 
rrection, 
will  re- 
lish in  ent 
I  without 
lis  world, 
unto   all 

repare. — 
n;  there- 
's always 
likewise 
he  most 

When  1 
has  been 
there  will 
the  earth, 

God  will 
"For  the 

again  in- 
to its  own 

life:  "I 
e  last  day 
all  see  my 


God :  whom  I  myself  shall  see,  and  my  eyes  sliall 
behold." » 

We  shall  rise  in  the  perfect  state  of  man  ;  but  there 
will  be  a  great  difference  between  the  good  and  the 
bad  :  the  just  shall  vise  in  bodies  glorious,  brilliant, 
impassible  ;  the  wicked  in  bodies  deformed,  hideous, 
loathsome,  and  fitted  for  sufferings. 

The  dead  being  risen  again,  we  shall  all  be  sum- 
moned before  the  tribunal  of  Jesus  Christ,  to  be 
judged — to  be  sentenced  by  him  according  to  our 
works.  The  explanation  of  this  last  judgment  was 
given  in  the  Instruction  on  the  Seventh  Article  of 
the  Creed,  and  need  not  bo  repeated  liere :  I  will 
proceed,  therefore,  to  explain  the  state  of  mankind 
after  the  general  judgment ;  and  this  is  what  we  are 
taught  in  the  Twelfth  Article. 

III.  What  is  the  Twelfth  Article  of  the  Creed?— Jafe  ever- 
lasting. 

What  means  life  everlasting  ? — That  the  good  shall  live  for- 
ever HAPPY  IN  HEAVEN. 

We  are  all  created  for  the  enjoyment  of  eternal 
happiness ;  and  we  are  placed  in  this  world,  in  order 
that,  by  loving  and  seiving  God,  we  may  arrive  at 
that  end  of  our  creatioti. 

In  what  does  the  happiness  of  heaven  consist  ?  It 
consists  in  the  Beatific  Vision — in  seeing,  loving,  and 
enjoying  God  forever.  The  unceasing  raptures  of 
delight  which  the  Saints  derive  from  this,  are  incon- 
ceivable :  For  "  eye  hanh  not  seen,  nor  ear  heard, 
neither  hath  it  entered  into  the  heart  of  mar,  what 
things  God  hath  prepared  for  them  that  love  him."^ 
Perpetually  beholding,  and  contemplating  God's  infi- 
nite Perfections,  the  Blessed  in  heaven  are  incessantly 


XV.  52.  • 


1  Job?lx.  25,26. 


a  1  Cor.  11  9. 


144: 


TWELFTH   ARTICLE. 


adoring,  praising,  and  loving  him  with  all  the  ardor 
of  their  souls ;  and  from  this  they  derive  continual 
and  unspeakable  happiness.  Their  society  is  that  of 
all  the  best  and  noblest  of  God's  creatures ;  all  exult- 
ing iu  ecstasies  of  delight,  and  rejoicing  in  each  other's 
happiness,  as  if  it  were  their  own.  The  time  of  trials 
and  of  labors  will  then  be  at  an  end:  For  "God 
shall  wipe  away  all  tears  from  their  eyes ;  and  death 
shall  be  no  more,  nor  mourning,  nor  crying,  nor  sor- 
row shall  be  any  more ;  for  the  former  things  are 
passed  away." '  But  they  will  possess  and  enjoy  all 
that  can  be  desired  ;  and  they  will  possess  and  enjoy 
it  forever ;  they  will  live  forever  in  order  to  be  happy 
forever. 

IV.  And  shall  not  the  wicked  also  live  forever? — They 
shall  live  and  be  punished  forever  in  tub  flames  ov  hell. 

The  wicked  will  live  forever,  but  only  to  be  eter- 
nally miserable  :  "  They  shall  have  their  portion  in 
the  pool  burning  with  fire  and  brimstone,  which  is 
the  second  death  ;"*  "  And  the  smoke  of  their  tor- 
ments shall  ascend  up  for  ever  and  ever,  neither  have 
they  rest  day  nor  night."  ^  They  are  doomed  to  hell, 
to  suffer  there  all  kinds  of  torments — perpetual  re- 
morse,— bitter  and  fruitless  repentance, — always  dy- 
ing, yet  never  to  die, — agonizing  in  flames,  tortured 
by  merciless  devils,  &c.  They  are  separated  fi'om 
God,  and  from  all  that  is  good,  which  will  afflict  them 
with  inconceivable  grief.  Their  misery  is  unqeasing 
and  eternal :  and  the  thought  of  tuis  eternity  is  a  se- 
vere pang  to  every  torment  which  they  have  to 
endure.  Their  doom  is ^.wi  forever :  "Depart  from 
me,  y0  cursed,  into  everlasting  fire.'" 


>4 


*  Apoc.  xxl.  4. 
2  A^oc.  xxi.  S. 


'  Apoc.  xiv.  11. 
*  Matt  XXV.  41. 


TWELFTH  ARTICLE. 


145 


ardor 
ntinual 
that  of 
I  exuU- 

otber's 
3f  trials 
L-  "God 
A  death 
nor  sor- 
ings  are 
iTijoy  all 
[id  enjoy 
)e  happy 

;r?— They 

)V  HELL. 

be  eter- 
lortion  in 

which  is 
their  tor- 
ther  have 
id  to  hell, 
petual  re- 
ways  dy- 
i,  tortured 

tted  iVom 
lict  them 
lunpeasing 

ity  is  a  se- 
have    to 

■part  from 


Conclusion. — Often  think  of  the  torments  of 
hell,  with  the  view  of  escaping  them ; — nothing  but 
sin  can  condemn  you  to  hell ;  be  careful,  therefore, 
to  avoid  it.  Considering,  on  the  other  hand,  the 
greatness  of  the  happiness  which  is  promised  to  the 
Saints,  be  diligent  in  serving  God.  Strive  to  "enter 
in  at  the  narrow  gate ;  for  wide  is  the  gate,  and  broad 
is  the  way,  that  leadeth  to  destruction ;  and  many 
there  are  who  go  in  thereat.  But  how  narrow  is  the 
gate,  and  strait  is  the  way,  that  leadeth  to  life ;  and 
few  there  are  that  find  it."^  xAgain,  our  Blessed 
Lord  says :  "  Strive  to  enter  by  the  narrow  gate  ;  for 
many,  I  say  to  you,  shall  seek  to  enter,  and  shall  not 
be  able."  ^  It  is,  then,  not  by  merely  seeking^  but  by 
striving^  that  you  are  to  enter  into  heaven :  strive, 
therefore,  earnestly  :  "The  kingdom  of  heaven  suffer- 
eth  violence;  and  the  violent  bear  it  away." ^  It  is 
only  the  diligent  servant  that  enters  into  the  joys  of 
his  Lord  ;  while  the  slothful  servant  is  "  cast  out  into 
the  exterior  darkness,  where  there  shall  be  weeping 
and  gnashing  of  teeth."  ^ 

Watch, — and  pray  ; — frequent  the  Sacram.ents ; — 
resist  temptations; — carry  your  cross  with  patience, 
&c. ;  and  encourage  yourself,  in  all  this,  with  the 
prospect  of  futuie  glory.  Think  on  what  so  many 
Martyrs  have  suffered  for  the  gaining  of  eternal  hap- 
piness :  for  it  is  "  through  many  tribulations  we  must 
enter  into  the  kingdom  of  heaven."*  Look  up  to 
that  kingdom,  and  see  that  "  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared  with  the 
glory  to  come,  that  shall  be  revealed  in  us."*     "For 


1  Mntt  vii.  13, 14. 
a  Luke  xiii.  24. 
>  Matt  xi.  12. 


*  Matt.  XXV.  12,  23,  80. 
«»  Acts.  xlv.  21. 

•  Roin.  vili.  18. 


l-3» 


146 


GOOD  WOPwKS   AND   GRACE. 


that  which  is  at  present  momentary  and  light,  of  our 
tribulation,  worketh  for  us  above  measure  exceedingly 
an  eternal  weight  of  glory." ' 


EXPLANATION 

'rate  anb  Irager. 


.  Instruction  XXIY, 

The  Necessity  of  Good  WorJcs,  and  of  Grace  for  Salva* 

tion. 

Will  faith  alone  save  us  ? — No ;  it  will  not  without  good 
works. 

Can  we  do  any  good  work  towards  our  salvation  of  ourselves  9 — 
No  ;  we  cannot  without  the  help  of  God's  grace. 

How  may  we  obtain  God's  grace  ? — By  Prayer  and  the  Holy 
Sacraments. 

I.  In  the  Ci'eed  we  are  instructed  in  what  relates 
to  FAITH :  we  come  now  to  the  explanation  of  what 
relates  to  hope.  Faith  is  necessary,  in  order  to  be 
saved;  for,  "without  faith  it  is  impossible  to  please 
God  :"^  yet,  it  is  not  alone  sufficient;  for  good  works 
are  also  necessary. 

That  a  man  \s  justified  by  faith  alone,  is  a  doctrine 
started  by  Martin  Luther :  "  Faith  alone  (he  says)  is 
necessary  for  our  justification ;  all  other  tilings  are 
completely  optional,  being  no  longer  either  com- 
manded or  forbidden."' 

The  same  doctrine   is   taught   by  the   Protestant 

»  2  Cor.  iv.  17.  a  Heb.  xl.  6 

'"Sola  fldes  necessaria  est  ut  .)..3t!  simus;  ccetera  omnia  ^iherrlma 
Deque  prtecepta  ampliu^,  ncque  probibita."    In  Cap  2,  ad  Gal, 


GOOD  WORKS  AND  GRACE. 


147 


,  of  our 
jedingly 


'or 


Salvd' 


bhout  good 
ourselves  ? — 
d  the  Holy 

lat  relates 
ri  of  what 
•der  to  be 
to  please 
|ood  works 

a  doctrine 

\q  says)  is 

[things  are 

ther   com- 

IPi'otestant 


inia  Uberrima 
Gal. 


Church ;  for  the  11th  of  the  Thirty-nine  Articles  says  : 
"Wiierefore,  that  a  man  is  justified  hy  faith  only,  is 
a  most  wholesome  doctrine,  and  very  full  of  comfort." 
I  One  might  think,  that  they  who  drew  up  this  Article, 
I  could  not  have  read  the  Epistle  of  St.  James  :  "  What 
shall  it  profit,  my  brethren,  if  a  man  say  he  hath 
faith,  but  hath  not  works  ?  shall  faith  be  able  to  save 
him  ?  Do  you  see  tliat  by  works  a  man  is  justified  ; 
and  NOT  by  faith  only  ^  For  even  as  the  body  with- 
out the  spirit  is  dead  ;  so  also  faith  without  works  is 
dead.'"  We  must  leave  Protestants  to  reconcile 
their  doctrine  with  that  of  St.  James,  if  they  can. 

Luther  rejected  St.  James'  Epistle,  as  being  un- 
worthy of  an  Apostle,  calling  it  "  an  Epistle  of  straw.'* 
This  Ref:  '•'rf^''  has  even  gone  so  far  as  to  say  :  "  A 
person  wa*  'w  baptized,  cannot  (though  he  loould) 
lose  his  bcuvciiion  by  any  sins,  however  grievous,  un- 
less he  refuse  to  believe  :  for  no  sins  can  damn  him^ 
but  unbelief  alone. ^'''^ 

How  horrible  is  the  tendencv  of  this  doctrine !  how 
it  opens  the  door  to  every  kind  of  wickedness !  At 
the  judgment-seat  of  Christ,  our  sentence  will  be 
attributed  to  our^  having  done,  or  neglected  to  do, 
good  works:  therefore,  we  must  not  only  have  faith, 
but  we  must  practise  it,  by  doing  good  works. 

II.  But  can  we  do  good  works  of  ourselves  ?  Of 
ourselves  we  can  do  nothing  meritorious  of  eternal 
life — we  cannot  "  avoid  evil  and  do  good,"  without 
grace.  And  there  are  two  kinds  of  grace,  actual  and 
sanctifyiny. 

1.  What  is  ACTUAL  grace?     It  is  a  supernatural 


1  James  ii.  14,  24,  26. 

2  "•  Nulla  peccata  damnare  possunt.  nisi  sola  incredulitas."— Z)d  Capi. 
£abj/l.,  torn.  2,Jbl.  li.    Edi:.' Wiitemb. 


us 


GOOD  WORKS   AND   GRACE. 


help  to  "  avoid  evil  and  do  good ;"  and  it  operates  in 
thfs  soul,  by  enlightening  us  to  see  what  is  good  and 
what  is  evil, — by  inclining  us  to  choose  the  good  and 
reject  the  evi^  -and  by  enabling  us  to  act  accordingly  : 
*'  It  is  God  who  worketh  in  you,  both  to  will  and  to 
accomplish,  according  to  his  good  wiil." ' 

We  cannot,  by  our  own  natural  strength,  unas- 
sisted by  grace,  do  any  thing  towards  our  salvation. 
This  is  a  most  important  truth — it  is^the  foundation 
of  Christian  humility  :  "  Witnout  me  (says  our  Lord) 
you  can  do  nothiug."''*  Yet  grace  will  noc  work 
alone ;  but  God  requires  us  to  co-operate  with  his 
grace  :  For,  "  he  who  made  us  without  our  concur- 
rence (says  St.  Augustine),  will  not  save  us  without 
our  concurrence." 

Works,  performed  without  grace,  may  be  good  nat- 
ural actions,  but  not  meritorious.  For  our  works  can 
only  become  meritorious,  through  the  merits  of  Chi  ist ; 
and  his  merits  cannot  be  applied  to  us  without  grace. 

Does  God  give  to  all  men  sufficient  grace  ?  Yes; 
and  by  corresponding  with  it,  it  is  rendered  efficacious. 
St.  Paul  says:  "To  every  man  is  given  grace."' 
And  this  is  true  even  ondinded i\i\(\  hardened  sinners; 
yet  from  such  God  withdraws  his  special  and  more 
abundant  graces;  then  they  are  in  danger  of  every 
kind  of  crime — they  are  in  a  most  alarmino-  state! 
but  God  never  takes  from  them  the  grace  of  i^rayer^ 
by  a  good  use  of  which  they  may  obtain  such  further 
graci^s,  as  will  enable  them  to  save  their  souls.  If 
they  are  lost,  it  is  through  their  own  fault. 

When  Providence  provides  for  us  admonitions, 
itistiuctions,  opportunities  of  spiritual  reading.  &c,., 
these  are  what  are  Q,2\\Qi\' external  graces;  and  they 


1  Phil.  ii.  13. 


3  John  XV.  5. 


s  Eph.  iv.  7. 


GOOD   WORKS  AND   GRACE. 


149 


•ates  in 
Dd  and 
od  and 
dinjrly : 
and  to 

1,  unas- 
ilvation, 
indation 
u*  Lord) 
oo  work 
with  his 
'  concur- 
,  without 

Dfood  nat- 
v'orks  can 
)fClirist; 
)ut  grace. 

?     Yes ; 

fficacious. 
grace."  ^ 

i  sinners; 

nd  more 
of  every 

no*  state  I 

h  further 
souls.     If 

jnonitions, 

ling,   &('-., 
and  they 

tph.  iv.  7. 


are  the  ordinary  occasions  on  which  God  gives  his 
internal  graces.  Therefore,  attend  to  them ;  and 
profit  by  them;  bearing  always  in  mind,  that  you 
must  account  for  them  hereafter. 

2.  What  is  sanctifying  grace?  It  is  a  super- 
natural gift,  which  cleanses  the  soul,  and  makes  it 
pleasing  in  the  sight  of  God — it  is  "the  charity  of 
God,  poured  forth  in  our  hearts  by  the  Holy  Ghost."  * 
St  Peter  calls  it  that  which  makes  us  "  partakers  of  • 
the  divine  nature."'  For,  as  iron  when  heated,  par- 
takes of  the  nature  of  fire ;  so  the  soul,  when  laised 
to  the  state  of  sanctifying  grace,  receives  some  parti- 
cipation of  the  divine  nature. 

When  first  we  receive  this  precious  gift,  we  pass 
from  the  state  of  sin  to  the  state  of  grace ;  hence  it 
is  called  sanctifying  grace. 

Its  Effects  : — 1,  It  destroys  all  the  guilt  of  mortal 
sin  ; — 2,  It  renders  the  soul  beautiful  and  pleasing  in 
the  eyes  of  God ; — 3,  It  makes  us  become  temples  of 
the  Hojy  Ghost,  and  heirs  of  heaven ; — 4,  It  gives 
value  and  merit  to  our  good  works ; — 5,  It  gives  us  a 
title  to  eternal  happiness. 

From  all  this  it  is  evident  that  we  ought  to  esteem 
the  gift  of  grace  above  every  thing  in  this  world  :  "  I 
preferred  her  before  kingdoms  and  thrones  ;  and  es- 
teemed riches  as  nothing  in  comparison  '^■^  her."' 

Can  sanctifying  grace  be  increased,  diminisl^ed,  or 
lost  ?  Yes.  When  we  have  lost  it  by  sin,  what  dis- 
positions are  necessary  for  recovering  it  ?  Faith, — 
Fear, — Hope, — and  sincere  Repentance;  joined  with 
Prayer^  and  the  Holy  Sacraments. 

In  the  next  Instruction,  I  will  explain  the  duty  of 
Prayer^  which  is  the  first  means  of  grace. 


1  Rom.  V.  6. 


s  2  Pet.  I.  4. 
130 


8  Wisd.  vii.  a 


160 


PRAYER. 


1!^  i 


m^. 


Instruction   XXY. 


Prayer^  Vocal  and  Mental; — tJie  Obligation  of  Prayer; 
— and  the  Dispositions  with  which  it  should  he  ac- 
companied. 

How  may  we  vb  \  God's  grace  ? — ^By  Prayer  and  the  Holy 
Sjicraments. 

What  is  Prayer  ••' — It  is  the  raising  up  of  our  minds  and 
liearts  to  God. 

How  do  we  raise  up  our  minds  and  hearts  to  God  ? — By  thinking 
of  God,  who  is  above  all ;  and  by  offering  our  affections  and 
desires  to  him. 

Do  those  pray  well,  who,  at  their  prayers,  do  not  think  of  God, 
or  of  what  they -say? — If  their  distractions  are  wilful,  they  do 
not  pray  well ;  for  such  prayers,  instead  of  pleasing  God, 
offend  him. 

I.  Prayer  is  "  the  raising  up  of  our  minds  and 
hearts  to  God,"  to  beg  his  grace  and  other  blessings, 
— to  avert  the  evils,  &c. ;  it  is  a  conversation  with 
God  ;  and  it  may  be  either  vocal  or  mental. 

What  is  Vocal  Prayer?  It  is  that  in  which  we 
use  a  set  form  of  words ;  as,  for  example,  when  we 
say  the  Lord's  Prayer,  or  recite  any  of  the  public 
Prayers  of  the  Church. 

What  is  Mental  Prayer  ?  It  is  that  in  which  we 
exercise,  1st,  our  Memory^  in  calling  to  mind  some 
Truth  of  Religion ; — 2dly,  our  Understanding^  in 
reflecting  upon  it,  for  the  purpose  of  drawing  there- 
from practical  conclusions,  and  of  exciting  coriespond- 
iug  atfections ; — 3dly,  our  Will,  in  adoptino-  those 
pracLioal  conclusions,  by  passing  from  mere  affections 
to  the  forming  ot"  resolutions ;  and  in  pouring  forth 
our  soul  in  fervent  supplications  for  grace,  that  we 
may  be  enabled  to  accomplish  our  resolutions. 

II.  Prayer  is  a  most  necessar}?^  Christian  duty,  re- 
quired of  us  by  the  institution  and  command  of  God. 


PRAYER. 


ItJl 


rayer; 
he  ac- 

le  Holy 

ads  and 

hinking 
ions  and 

;  of  God, 

they  do 

ng  God, 

nds  and 
►lessings, 
,on  with 

hich  we 
hen  we 
e  public 

Ihich  we 
id  some 
\dingy   iii 
Ig  there- 
jiespond- 
those 
^ff6ctiona 
y  forth 
I  that  we 


Idutv,  re- 
of'God. 


We  can  do  nothing  meritorious  without  grace ;  now 
Prayer  is  divinely  appointed,  as  the  means  of  obtain- 
ing grace  :  "  Ask  and  you  slinll  receive."  *  "  You 
have  not,  because  you  ask  not!"^ 

How  great  is  the  divine  goodness,  in  having 
appointed  so  easy  a  means  of  grace,  as  that  of  Prayer ! 
a  moans  whicli  leaves  us  without  the  possibility  ot 
excuse  for  neglecting  it.  Yet,  how  many  vain  ex- 
c.'ses  arc  made,  to  justify  this  net,lect! 

1.  Some  say  they  have  no  time  to  pray  : — But  what 
is  time  i;iven  us  for  ?  is  it  not  to  save  our  souls  ?  and  is 
not  salvation  our  most  importa!it  business?  and  besides, 
cannot  you  pray  at  alt  times^  even  during  your  ivorh? 

2.  OJiers  imagine  they  have  no  convenient  or 
proiMr 'place: — But  is  not  God  pre^  ,  everywhere? 
Is  there  any  place  where  you  cannot  address  him? 
{^Example:  The  Martyrs  prayed  amidst  their  tor- 
ments;— the  penitent  thief  prayed  on  the  cross,  &c.) 

3.  Some  pretend  they  know  not  how  to  pray  : — 
Know  not  how !  but,  if  you  were  in  corporal  distress, 
and  had  a  promise  of  relief  on  condition  of  asking  for 
it,  would  you  excuse  yourself  by  saying :  "  I  know 
not  how  to  ask?"  Cannot  you  say  the  "Our  Father," 
and  "God  be  merciful  to  me,  a  sinner?"  &c. 

4.  Others  excuse  themselves  on  the  ground  of 
being  such  great  sinners: — But  this,  instead  of  being 
an  excuse  for  neglecting  Prayer,  shows  that  it  is  the 
moj'e  n''  jessary  for  them  :  it  is  a  means  by  which 
they  are  to  obtain  the  grace  of  repentance,  and  of 
perseverance. 

There  can  be  no  excuse  sufficient  to  justify  the 
neglect  of  Prayer.  Daniel  chose  to  be  cast  into  the 
Lions'  den,  rather  than  neglect  this  important  duty.' 


1  John  xvi.  24 


a  James  iv.  2. 


8  Dan.  vL 


152 


PRAYER. 


B\k  M 


III.  Prayer  is  a  certain  means  of  grace,  if  accom- 
panied with  proper  dispositions.  What  are  the  proper 
dispositions  ?  This  is  a  very  important  point;  because 
it  is  the  want  of  these  dispositions,  that  renders  our 
prayers  ineftectual. 

1.  We  must  pray  with  the  disposition,  or  desire  of 
renouncing  all  sinful  habits ;    because  these  are  ob- , 
stacles  to  grace. 

2.  We  must  pray  in  the  name  of  Jesus  Christ  : — 
"If  you  ask  the  Father  any  thing  in  my  name,  he 
will  give  it  you." '  To  pray  in  his  name,  we  must  ask 
for  such  things  as  are  worthy  of  Christ;  and  we  must, 
ground  all  the  hope  of  our  prayer  being  heard,  on  his 
infinite  merits.  Hence,  most  c"  the  prayers  of  the 
Church  terminate  in  these  or  sin:  av  words :  "  Through 
our  Lord  Jesus  Christ^ 

3.  We  must  pray  with  attention : — For  otherwise, 
our  prayers  could  not  be  said  to  be  "  a  raising  up  of 
our  minds  and  hearts  to  God,"  nor  "a  conversation 
with  him ;"  for,  if  the  inattention  or  distractions  be 
wilful,  then  the  prayer  Oftends  God,  instead  of  pleas- 
ing him.  Are  all  distractions,  then,  sinful  ?  No ; 
for  we  cannot  help  having  distractions  sometimes. 
They  are  not  sins  when  they  are  not  wilful :  and,  in 
this  case,  they  do  not  hinder  the  effect  of  our  prayer: 
but  when  they  are  wilful,  they  will  certainly  be  laid 
to  our  charge :  "  Ye  hypocrites,  well  hatli  Isaias 
prophesied  of  you,  saying:  This  people  honoieth  me 
with  their  lips,  but  their  heart  is  far  fiom  me."^ 

To  avoid  distractions  (such  at  least,  as  are  wilful), 
we  should  practise  what  the  Scripture  directs  :  ''Be- 
fore prayer  prepare  thy  soul,  and  be  not  as  a  man 
that  tempteth   God;"'  i.  e.,  cast  away  all  over.-solici- 


1  Joba  xvi.  28. 


3  Matt  XV.  7,  8. 


»  Eccl.  xviii.  23. 


PRAYER. 


153 


f  accom- 
le  proper 
,  because 
itlera  our 

desire  of 
le  are  ob- » 

Ihrist  : — 
name,  he 
i  must  ask 
\  we  must 
u-d,  on  his 
ers  of  the 
"  Through 

otherwise, 
sing  up  of 
nvevsation 
actions  be 
I  of  pleas- 
ful?     No; 
ometimes. 
il :  and,  in 
ur  prayer : 
ily  be  laid 
ath    Isaias 
Inoreth  me 
[le."^ 

Ire  wilful), 
lets  :  *'  Be- 
as  a  man 
iDVcr.-solici- 

xvlii.  23. 


tude  about  earthly  things, — place  yourselves  in  the 
presence  of  God, — resolve  to  pray  attentively, — and 
reject  distractions,  as  soon  as  you  perceive  them. 

4.  We  must  pray  ivith  confidence  in  the  goodness 
and  promises  of  God  : — "  Let  him  ask  in  faith,  nothing 
wavering..  .Let  not  that  man  (who  wavereth)  think 
that  he  shall  receive  any  thing  of  the  Lord.'" 

To  animate  your  confidence,  think  on  the  infinite 
goodness  of  God, — and  on  his  unlin.ited  promises  : 
"All  things  whatsoever  you  shall  ask  in  prayer,  be- 
lieving (i.  e.,  having  confidence),  you  shall  re<'eive."' 
"Be  it  done  unto  you  according  to  your  faith"''  (i.e.. 
your  confidence), 

5.  To  our  confidence  in  God,  we  must  join  an 
humble  diflSdence  in  ourselves — we  must  pray  with 
humility  of  heart :  i.  e.,  we  must  cast  ourselves  entire- 
ly on  the  divine  mercy  ;  acknowledging  sincerely,  that, 
on  account  of  our  sins  and  unworthiness,  we  deserve 
not  the  blessings  we  ask,  but  severe  chastisements. 
This  humble  disposition  is  most  powerful  in  inclining 
God  to  mercy  :  *'  To  whom  shall  I  have  respect,  but  to 
him  that  is  poor  and  little,  and  of  a  contrite  heart,  and 
that  trembleth  at  my  words  ?"*  "The  prayer  of  hini 
that  humbleth  himself  shall  pierce  the  clouds,  and  it 
will  not  depart  till  the  Most  High  behold."* 

6.  We  must  pray  with  perseverance : — We  must 
persevere  in  our  prayer,  when  God  seems  not  to  hear 
us.  Christ  teaches,  that  "  we  ought  always  to  pray, 
and  not  to  faint."'  Sometimes  God  grants  our  pe- 
tition ins^ensibly  by  little  and  little ;  sometimes  he 
defers,  that  he  may  grant  it  afterwards  more  to  our 
advantage,  and   as  a   reward    of  our   perseverance 


1  James  i.  6,  7. 
3  Matt  xxi.  22. 


8  Matt  ix.  29. 
*  Is.  Ixvi.  2. 


6  Eccli.  XXXV.  21. 
«  Luke  xviii.  1. 


154 


THE  LORD  8   PRAYER. 


**  Know  ye  that  the  Lord  will  hear  your  prayers,  if 
you  continue  with  perseverance." ' 

Conclusion. — As  your  wants  and  miseries  cease 
not,  but  with  your  life;  so  let  your  supplications  also 
,  cease  not.  Endeavor  to  become  truly  men  of  pvayer ; 
and  then,  like  David,  you  will  soon  become  ;ilsi)  men 
according  to  God's  own  heart;' — you  will  be  eual)led 
to  pass  tiirough  all  the  trials  and  tem})tations  of  this 
life,  without  sin ;  because  the  grace  of  God  will  be 
with  yoii,  and  his  protecting  hand  will  preserve  you. 
Though  a  thousand  should  fall  by  your  side,  and  ten 
thousand  by  your  right  hand,  the  evil  will  not  be 
allowed  to  come  near  you ;  because  you  will  "  dwell 
in  the  aid  of  the  Most  High" — you  will  abide  se- 
curely "  under  the  protection  of  the  God  of  heaven.'*' 


Instruction  XXYI. 

The  Lord'8  Prayer. 

What  is  the  best  of  all  prayers  ? — The  Lord's  Prayer. 

Who  made  the  Lord's  Fra >/er  ^—Ghviat  our  Lord. 

Say  the  Lord  s  Prayer. — Our  Father  who  art  in  heaven,  hal- 
lowed be  thy  name  ;  thy  kingdom  come  ;  thy  will  be  done 
on  earth,  as  it  is  in  heaven.  Give  us  this  day  our  daily 
bread  ;  and  forgive  us  our  trespasses,  as  we  forgive  them 
that  trespass  against  us  ;  and  lead  us  not  into  temptation  ; 
but  deliver  us  from  evil.     Amen. 

Who  is  it  that  is  here  called  Our  Father  ? — God,  who  made  us 
all,  and  who,  by  his  grace,  is  the  father  of  all  good  Chris- 
tians. 

Why  do  you  say  Oar  Father,  and  not  Mi/  Father  ? — Because  we 
are  not  to  pTay  ifor  ourselves  only,  but  for  all  others. 

What  do  we  pray  for,  when  we  say,  Hallowed  be  t hi/ name  ? — 
We  pray  that  God  may  be  honored  a^d  served  by  all  his 
creatures. 


>  Judith  iv.  11. 


a  Acts  xili.  22. 


»  Ps.  xo. 


THE  LORD  S   PRAYER. 


155 


Cl'8,  if 


cease 
ns  also 
Mtiyer ; 
lit)  men 

of  tliis 
will  l>e 
•ve  you. 
and  ten 
.  not  be 

"  dwell 
.bkle  se- 
^eaven."* 


;aven,  hal- 

II  be  done 

onv  daily 

crive  them 

niptation  *, 

10  made  ns   . 
ood  Chris- 

Because  we 

evs. 

hy  name  ? — 
by  all  his 


•  What  do  tvi  prmj  for,  when  we  say,  Thy  kingdctn  come? — 
Wo  ])my  that  God  may  como  and  he  king  in  all  our  htwU 
by  his  grace,  and  may  bring  us  all  hereafter  to  his  lieavenly 
kingdom.  • 

What  do  we  pray  for,  when  we  say,  Thy  tcill  be  done  on  earth,  as 
it  is  in  heaven  ?— We  pray  that  God  would  enable  us  by  his 
grace,  to  do  his  Will  in  all  things  as  the  blessed  do  in  heaven. 

What  do  we  pray  for  ^  lohen  wt  say,  Oive  ns  this  day  our  daily 
bread? — We  pray  that  God  will  continually  give  us  all  thai 
is  necessary  for  soul  and  body. 

What  do  we  pray  for,  when  ice  say,  Forgive  us  our  trespasses, 
as  we  forgive  them  that  tre^ass  against  us? — We  pray  that  God 
would  forgive  us  our  sins,  as  we  forgive  others  the  injuries 
they  do  to  us. 

What  do  we  pray  for,  when  we  say.  Lead  us  not  into  temptation  9 
— We  pray  that  God  would  give  us  grace  not  to  yield  to 
temptation. 

What  do  we  pray  for,  when  tve  say.  Deliver  us  from  evil  ? — We 
pray  that  Goii  would  free  us  from  all  evil  of  soul  and  body, 
in  time  and  eternity. 

This  prayer,  which  our  Lord  has  made,  is  shorty 
that  all  may  learn  it ;  but,  tlioufirh  short,  it  contains 
all  we  can  want  or  need  ask  tor ; — it  contains  acts 
of  the  most  sublime  virtues  ;  and  exprcss^^s  sentiments 
of  the  highest  perfection.  When  Christ  had  ex- 
plained the  manner  and  dispositions  ia  which  we 
should  pray,  his  disciples  said  to  him  :  "  Lord,  teach 
us  to  pray."  In  compliance  with  their  request,  he 
said  :  "  Thus,  therefore,  shall  you  pray  :  Oar  Father 
who  art  in  heaven,"  <fec.'  This  prayer  contains  seven 
petitions^  ifitroduced  by  the  words,  "  Our  Father  ivho 
art  in  heaven!'^ 

God  is  our  Father  both  hy  creation^  and  hy  adop- 
tion ;  and  we  arc  hereby  admonished,  that  we  should 
go  to  him  with  confidence,  as  children  to  a  good  and 
kind  Father, — that  we  are  all  brethren, — and  that  we 


8  Pa.  xo. 


>  Matt.  vi.  5  to  13  •,  Luke  xL  1  to  4. 


166 


THE   LORD  8   PRAYER. 


bIiouUI  pray  for  one  another,  as  members  of  the  same 
family :  "  Pray  for  one  another,  that  you  may  be 
saved." ' 

First  Petition  : — What  do  we  pray  for,  when  we 
say:  ^'•Hallowed  be  thy  nameP  We  pray  for  the 
greater  lionor  and  glory  of  God;  or  that  wo  may  all 
praise,  love,  and  serve  Goil,  on  account  of  his  divine 
Peift'ctions.  And,  in  order  that  we  may  be  enabled 
to  do  so,  we  beg  in  the  next  petition,  that  he  would 
come  and  establish  his  kinjjdoiu  in  our  hearts. 

Skcond  Pkhtion  : — What  do  we  pray  for,  when 
we  say  :  "  T/uj  kingdom  come  .^"  We  piay  that  God 
would  come  into  our  hearts,  and  reign  there  by  his 
grace; — that  he  would  rule  all  our  actions,  and  con- 
duct us  in  the  path  of  virtue  ; — and  would  thus  inako 
us  true  members  of  his  spiritual  kingdom  hero  on 
earth,  as  a  sure  means  of  brinjjino'  us  to  his  eternal 
kingdom  in  heaven.  And  in  order  that  we  may  be 
worthy  of  that  heavenly  kingdom,  we  next  pray  that 
me  may,  in  all  things,  accomplish  his  holy  will. 

Third  Petition  : — What  do  we  pray  for,  when 
we  say  :  "  Thy  will  be  done  on  earth,  as  it  in  in 
heaven  .^"  Considering  that,  in  the  kingdom  of  heaven 
for  which  we  have  prayed,  its  blessed  inhabitants 
always  do  God's  will,  we  pray  that  toe  may  do  the 
same.  The  divine  will  should  be  the  rule  of  all  our 
actions  :  "  My  meat  is  to  do  the  will  of  him  that  sent 
me.'"'  When  we  repeat  this  petition,  we  should  at  the 
same  time,  resolve  to  do  what  we  pray  for  ;  and,  as  a 
means  of  being  enabled  to  do  God's  holy  will,  we 
next  pray  for  a  continual  supply  of  his  graces — for 
the  daily  spiritual  food  of  our  souls. 

Fourth  Petition  : — What  do  we  pray  for,  when 


1  James  v.  16. 


3  John  iv.  84. 


THE  LORD  8   PKAYER. 


157 


B  Bamo 
lay   bo 

Ijen  we 
for  the 
may  all 
3  ilivino 
enabled 
e  would 

r,  when 
luit  God 
•e  by  his 
and  con- 
ui9  niako 
hero  on 
is  eternal 
may  be 
ray  that 

ill. 

T,   when 

it  U  in 
t'  heaven 
ihabitauts 
ly  do  the 
if  all  our 
that  sent 
luld  at  the 
and,  as  a 
will,  we 
'aces — tor 

[for,  when 
?4. 


wo  say  :  "  Olve  us  this  day  our  daily  bread  .^"  We 
pray  tor  the  daily  8Up[)Iy  of  all  our  wants,  lu)th  cor- 
poral and  spiritual  ;  and  thereby  we  acknowlt*d<^e  our 
total  dependence  on  God.  As  to  corporal  wants, 
we  are  admonished  to  be  content  with  necessaries  ; 
and,  for  these,  to  rely  entirely  on  ProvitleiK^o  :  '*  Do 
not  solicitous  for  to-morrow."'  "JJiit  liavinj^  food, 
and  wherewith  to  be  covered,  with  these  we  are  eo..- 
tent." '  As  to  spiritual  wants,  we  pray  for  dWino 
grace,  as  being  our  daily  spiritual  food,  without  wiiicli 
the  soul  languishes  and  dies  in  sin  :  we  ])ray  for  the 
Blessed  Eucharist — that  "bread  of  life,"^  in  wh  'jh 
we  receive  Christ  Inmself,  who  is  able  to  strenufthen 
our  souls  to  every  good  work.  But,  then,  conscience 
tells  us  we  are  sinners,  and,  as  such,  unworthy  of  thia 
great  blessing ;  therefore,  in  the  next  petition  we  im 
plore  foi'giveness. 

FiFrii  Pktition  : — What  do  we  pray  for  when 
we  say  :  '"''  And  forgive  us  our  tresjyasseSy  as  we  forgive 
them  that  trespass  against  us  ?  "  Knowing  ourselves 
to  be  sinners,  subject  to  daily  weaknesses  and  trans- 
gressions (for  "  in  many  things  we  all  oti'end"),'*  we 
pray  daily  for  pardon.  This  petition  shows  the  ne- 
cessity of  our  forgiving  others,  Christ  having  made 
this  forgiveness  a  condition  of  our  obtaining  '^•irdon 
from  God  :  "If  you  will  not  forgive  men,  neiil* .  will 
your  Father  forgive  you  your  offences.""  Having 
asket^  the  pardon  of  past  sins,  we  pray  that  we  may 
not  fall  again. 

Sixth  Petition: — What  do  we  pray  for,  when 
we  say:  ^^  And  lead  us  not  into  teinjytation  ?''''  We 
beg  of  God  either  to  preserve  us  from  temptation,  or 


»  Matt  vl.  34. 
a  1  Tlin.  vL  8. 


8  John  vl.  48,  52. 
*  James  iii.  2. 

14 


»  Matt,  vl  15. 


■M  II 


158 


THE   lord's   prayer 


to  support  us  in  time  of  temptation  ;  or,  in  the  words 
of  St.  Paul,  we  pray  that  "  God  would  not  suffer  us 
to  be  tempted,  above  that  which  we  are  able ;  but 
would  make  with  temptation  issue,  that  we  may  be 
able  to  bear  it."  '  God  does  not  himself  teinpt  us  to 
dn,  but  he  permits  us  to  be  tempted  for  our  trial.  So 
long  as  we  are  living  in  this  world,  we  can  never  be 
secure  from  temptations  ;  for  "  the  life  of  man  upon 
earth  is  a  warfore."  ^  But  in  this  w^trfare,  "the  grace 
of  God  is  sufficient  for  us." ' 

Seventh  Petition  : — What  do  we  pray  for  when 
we  say:  -^^  But  deliver  us  from  evilP-  Having 
prayed  for  the  pardon  of  past  sins,  and  that  we  may 
not  fall  mto  them  again,  we  then  beg  to  be  delivered 
fi'om  the  consequences  of  sin ;  viz.,  from  all  evils  of 
soul  and  body.  But,  as  regards  temporal  evils — sucfi 
as  sickness,  losses,  famine,  distress,  &c.,  we  should 
pray  in  the  spirit  of  resignation  :  "  Not  my  will,  but 
thine  be  done."*  Resignation,  patient  suffering,  and 
a  penitential  spirit,  can  convert  these  evils  into  real 
good.  But  the  evils  from  which  we  principally  pray 
to  be  delivered,  are  the  punishments  of  sin  in  the  next 
life. 

"Amen."  —  Having  thus  prayed  for  all  we  can 
need,  we  confirm  our  prayer  by  saying:  *'^??zew." 
This  word  is  called  by  St.  Jerome,  "The  seal  of  the 
Lord's  Prayer."  It  means,  so  he  it ;  i.  e.,  may  God 
grant  these  our  petitions. 

Conclusion. — Never  let  a  day  pass  without  say- 
ing this  pi-ayer.  The  words  "  this  dmj  "  and  "  daily^^ 
show  tnat  it  is  intended  to  be  said  at  least  every  day. 
Say  it  then,  often  ;  but  always  attentively, — devoutly, 


» 1  Cor.  X.  18. 
a  Job  vil.  1. 


8  2  Cor.  xil.  9, 
*  Luko  xxii.  42. 


INVOCATION   OF   SAINTS. 


159 


and  slowly  ;  so  as  to  enter  into  the  spirit  and  mean- 
ing of  it.  For  if  you  do  so,  it  will  be  to  you  a  source 
of  many  graces  and  blessings. 


Instruction  XXVII. 

The  invocation  of  Saints  and  Angels:  They  can  hear  us; 
— They  pray  for  us; — Wc  may  asl  them  to  pray 
for  us. 

May  we  desire  the  Saiiits  and  Angels  to  pray  for  us  ? — Yes  ;  we 
may. 

Hoio  do  poll  prove  that  the  Saints  and  Angels  can  hear  us  ? — '  *  There 
Bhall  be  joy  before  the  Angels  of  God  over  one  sinner  doing 
penance."' 

Having  addressed  ourselves  to  God  in  the  "  Our 
Father^''  we  are  taught  next  to  engage  the  Saints  in 
our  favor,  that,  through  their  intercession,  we  may 
be  heard:  we  beg  of  the  blessed  in  heaven  to  join 
their  prayers  with  ours^  and  to  piesent  both  to  God  ; 
because  we  feel  conscious,  that  God  will  hear  them 
sooner  than  us  sinners, 

I.  But  "how  do  you  prove  that  the  Saints  and 
Angels  CAN  hear  us  ?" 

1.  Christ  assures  us,  that  as  the  shepherd  calls 
upon  his  friends  and  neiglibors  to  rejoice  with  him, 
when  he  has  found  his  lost  sheep,  "  even  so  there 
shall  be  joy  in  heaven  upon  one  sinner  that  doth 
penance,  more  thnn  upon  ninety-nine  just  who  need 
not  penance. . .  .There  shall  be  joy  before  the  Angels 
of  God  upon  one  sinner  doing  penance.""^  These 
words  evidently  show,  that  the  Angels  in  heaven  A:/?ow 
what  goes  on  here  upon  earth  ;  that  they  know  when 
a  sinner  repents — when  he  repents  sincerely  ;    and, 

1  Luke  XV  10.  "  Luke  xv.  7, 10. 


160 


INVOCATION   OF   SAINTS. 


consequently,  that  they  know  what  takes  place  in  a 
sinner^s  heart ;  and,  therefore,  they  must  know  when 
he  prays.  The  same  words  still  further  show,  that 
the  Angels  not  only  know  when  we  piay,  but  that 
they  .t;ike  an  interest  in  our  welfare.  What  is  here 
said  of  the  Angels  is  equally  applicable  to  the  Sahifs  in 
heaven  ;  because  "  the  Saints  are  as  the  Angels  of  God 
in  heaven  :"^  "For  they  are  equal  to  the  Angels."* 

2.  Our  Lord  cautions  us  againi,t  despising  or 
scandalizing  those  who  believe  in  him,  on  account  of 
their  Guardian  Angels :  "  See  that  you  despise  not 
one  of  these  little  ones ;  for  I  say  to  you,  that  their 
Anovls  in  heaven  always  see  the  face  of  my  Father 
who  is  in  heaven."^  Now,  how  can  we  oti'end  the 
Angels,  by  despising  or  scandalizing  the  little  ones 
whom  they  have  to  guard,  unless  the  Angels  knoio 
it?  If  they  did  not  know  it,  these  words  would  be 
without  meaning. 

3.  In  the  Revelations  made  to  St.  John,  our 
Blessed  Lord  says :  "  He  that  shall  overcome  and 
keep  my  works  unto  the  end,  I  will  give  him  jwtver 
over  the  nations  ;  and  he  shall  rule  them  with  ;i  rod 
of  iron."  ''  Evidently,  this  is  spoken  of  the  Saints — 
of  those  who  have  kept  Christ's  works  "  unto  the 
end;'^''  and,  therefore,  it  is  spoken  of  the  Saints  after 
they  leave  finished  their  mortal  life.  Now,  these 
must  know  what  passes  among  the  nations;  for  other- 
wise, how  could  they  be  said  to  exercise  '*  power 
over  the  nations,"  and  to"  rule  them  V  , 

All  these  Texts  clearly  prove,  that  the  Angels  and 
Saints  in  heaven  both  know^  and  take  an  interest  in 
what  goes  on  upon  earth. 


1  Matt.  xxii.  30. 

2  Luke  XX.  86. 


8  Matt,  xvili.  10. 
*  Apoo.  ii.  26,  27. 


INVOCATION   OF   SAINTS. 


161 


ice  in  a 
)W  when 
iovv,  that 
but  that 
;  is  here 
Saints  in 
9  of  God 
gels.'"^ 
ising    or 
ccoant  of 
spise  not 
hat  their 
15^  Father 
itfend  the 
ittle  ones 
vels  knoio 
would  be 


ohn,  our 
ome  and 
liin  power 
,v!th  :i  rod 
Saints — 
unto  the 
aints  after 
ow,  these 
for  other- 
"  power 

Luo'els  and 
interest  in 


i.  10. 

J6,  2T. 


II.  But,  DO  THEY  PRAY  FOR  US  ? — Yes  ;  for, 

1.  The  Archangel  Raphael  said  to  Tobias  :  "  When 
thou  didst  pray  with  tears,  and  didst  leave  thy  dinner, 
and  didst  bury  the  dead  ;  /  offered  thy  prayer  to  the 
Lord.. .  .Yov  I  arh  the  Angel  Raphael,  one  of  the 
seven,  who  stand  before  the  Lord."  ' 

2.  When  the  Prophet  Jeremias,  long  after  his 
death,  appeared  to  Judas  Machabeus,  the  Second 
Book  of  Machabees  says  of  him  :  "  TLis  is  a  hn-er  of 
his  brethren,  and  of  the  people  of  Israel  :  tins  is  he 
that  prayeth  much  for  the  people^  and  for  all  the  holy 
city,  Jeremias  the  prophet  of  God." ' 

The  various  sects  of  Protestants  do  not  receive 
these  two  books  (Tobias  and  Machabees)  ns  inspired 
Scripture ;  but  they  dc  and  must  regard  tliein  as  un- 
deniable evidence  of  what  was  the  belief  of  the  Jews 
(i.  e.,  of  the  people  of  God),  before  Chiist.  ]5ut,  with- 
out these  Texts,  we  have,  in  what  Protestants  do  re- 
ceive as  the  inspired  Word  of  God,  all  the  evidence 
we  can  need,  to  prove  that  the  Angels  and  Saints  do 
pray  in  our  behalf ;  and  that  God  receives  their  pray^ 
ers : — Thus, 

3.  The  Prophet  Zacharias  relates  the  prayer  of  an 
Angel  in  heaven  for  God's  people  on  earth  :  ''  And 
the  Angel  of  the  Lord  answered,  and  said :  0  Lord 
of  Hosts,  how  long  wilt  thou  not  have  mercy  on  Jeru- 
salem, and  on  the  cities  of  Juda,  with  which  thou 
hast  been  angiy  ?  this  is  now  the  seventieth  year. 
And  the  Lord  answered  the  angel,  that  spoke  in  me, 
good  words,  comfortable  words..  .Therefore  thus  saith 
the  Lord:  I  will  return  to  Jerusalem  in  mercies."' 
Here,  then,  an  angel  implored  mercy  for  the  people  of 
God,  and  obtained  it. 


1  Tobias  xll.  12, 16. 


a  2  Mnc.  xv.  14. 
14* 


3  Zach.  i.  12, 13, 16. 


162 


INVOCA.TION    OF   SAINTS. 


4.  The  New  Testament,  also,  contains  evidence 
equally  strong.  For,  in  the  Book  of  the  Apocalypse, 
it  is  said :  "And  I  saw  seven  Anoels  stan(liii<y  in  the 
presence  of  God.... And  another  Angel  came,  and 
stood  before  the  Altar,  L-aving  a  golden  c  nscr ;  arid 
there  was  given  to  him  much  iii(;ense,  that  he  should 
offer  of  the  prayers  of  aU  fc.unts  upon  the  golden  altar, 
>yhich  is  before  the  throne  of  God.  And  the  smoke 
of  the  incense  of  the  prayers  of  tbj  saints  asceniled 
up  before  God,  from  the  hand  of  the  Angel." ' 
How  evident,  then,  that  Atigels  present  our  })etiiions 
to  God,  and  join  with  them  the  incense  of  their  own  1 
How  perfectly  does  this  accord  with  what  was  revealed 
to  Tobias:  "  When  thou  didst  pray  with  tears,. . . . 
I  offered  thy  prayer  to  the  Lord.... For  1  am  the 
Angel  Raphael,  one  of  the  Seven  who  stand  before 
the  Lord  r- 

5.  And  of  the  saints  in  heaven,  the  same  Book 
says:  "The  four-and-twenty  ancients  fell  down  before 
the  Lamb,  having  every  one  of  them  harps,  and  golden 
vials  full  of  odors,  which  are  the  prayers  of  Saints."' 
These  four-and-twenty  ancients  are  Saints  in  heaven; 
for  they  say  to  Christ  in  the  next  verse  :  "  Thou  hast 
redeemed  us  to  God,  in  thy  blood,  out  of  every  tribe, 
and  tongue,  and  people,  and  nation."  Now,  in  the 
above  passage,  these  Saints  in  heaven  are  spoken  of 
as  falling  down  before  Christ,  in  our  favor;  and  also 
as  offeiing  our  prayers  to  Him. 

Thus,  then,  we  are  taught,  both  in  the  Old  and  New 
Testaments,  that  the  Saints  and  Angels  in  heaven  j>ray 
for  us  who  are  on  earth. 

HL  But  MAY  WE  ASK  THExM  to  pray  for  us  ?  Yes ; 
we  may. 

1  Apoc.  vlli.  2,  8,  4.  a  Tobias  sii.  12, 15.         »  Apoc.  v.  8,  9. 


.,\   .;.-^.-i,. .  ^ 


INVOCATION   OF   SAINTS. 


163 


evidence 
ocalypse, 
iig  ill  the 
anie,  and 
iser ;  arid 
le  should 
den  aliar, 
he  smoke 
asceniled 
Anuel."  ' 
[•  pctiiions 
heir  own  I 
IS  revealed 
teMi'^, .  .  .  • 
1  ain  the 
md  before 

ime  Book 
jwu  before 
md  golden 
Saints."' 
II  heaven; 
;hou  hast 
very  tribe, 
ow,  in  the 
poken  of 
and  also 


I  s 


and  New 
javen  pray 

us  ?     Yes ; 

>oc.  V.  8,  9. 


Do  we  not  thereby  injure  the  Mediatorship  of 
Christ?     No-;    not  in  the  least  degree. 

But  does  not  the  Scripture  say  that  there  is  only 
one  Mediator  between  God  and  ns  ?  The  Scripture 
says :  "■  There  is  one  Mediator  between  God  and  man, 
the  man  Christ  Jesus,  loho  gave  himself  a  ransom 
for  all  f^  that  is  to  say,  there  is  only  one  who  ran- 
somed us — only  one  who  can  inteipose  his  oion 
merits  in  our  favor ;  but  this  is  no  reason  why  others 
ma^  not  intercede  for  us  (not  indeed  by  their  oivn 
merits,  but)  through  the  infinite  merits  of  Hlni  who 
ransomed  us.  St.  Paul  teaches  us  that  there  mav  be 
such  intercessors :  "  I  desire  that  prayers  and  in- 
tercessions be  made  for  all  men."^  It  is  just  the 
same,  as  regards  any  injury  done  to  the  Mediatorship 
of  Christ,  whether  these  intercessors  be  in  heaven  or 
on  earth,  at  the  time  of  their  interceding.  We  expect 
nothing  from  them  except  through  Christ. 

That  we  may  pray  to  the  Blessed  in  heaven,  the 
Scripture  plainly  shows : 

1.  Jacob  prayed  to  an  Angel^  saying  :  "  I  will  not 
let  thee  go,  except  thou  bless  me  : .  . . .  and  he  blessed 
him  in  the  same  place.'' ^  The  prophet  Osee,  re- 
laiiing  this  event,  says :  "  Jacob  prevailed  over  the 
Angel,  and  was  strengthened  ;  he  wept  and  made 
supplication  to  him."*  Here  is  supplication  made  to 
an  Angel,  and  a  blessing  obtained. 

2.  Abraham  prayed  to  the  Angel  who  was  going  to 
.  destroy  Sodom,  begging  that  he  would  not  "slay  the 

just  with  the  wicked;"*   and   Lot  was   accordingly 
spared. 

3.  Lot,  also  prayed  to  the  Angel  who  conducted 


» 1  Tim.  ii.  5. 
8  1  Tiui.  ii.  1. 


'  Gen.  xs.Kil.  26,  29. 
*  Osee  xii.  4. 


»  Gen.  xviii.  23,  25. 


164 


INVOOATIOK    OF   SAINTS. 


!!i     li 


him  out  of  Sodom,  beseeching  him  to  spare  the  small 
city  of  Soger:  "And  he  (the  Angel)  said  to  him: 
Behold  also  in  this,  I  have  heard  thy  prayers  not  to 
destroy  the  city  for  whicl:  thou  hast  spoken."'  In 
both  these  instances,  prayers  were  made  to  Anr'^^ls, 
and  the  petitioners  obtained  their  request^,  for  Lot 
was  not  slain  witli  the  wickod, — and  the  small  city  of 
Segor  was  spared. 

4.  Again,  when  Jacob  was  on  his  death-bed,  he 
bh^ssed  his  two  grandsons;  and  in  ordor  to  outaiL*  a 
blesfiiiig  from  heaven  upon  them,  he  invoked.,  woi  only 
God,  but  hiy  (iuardian  Angel  nlso,  in  their  bebalf : 
"  Gorl  that  fov'deth  me  from  my  youth,  until  this 
day  ;  the  Angel  that  delivercth  me  from  all  evils,  bless 
these  boys,  and  l^.i.  my  imme  be  called  upon  them."' 
Hfie  Jacob  not  only  prayed  to  God,  but,  in  tho  very 
same  sentence,  he  implored  a  hie  using  from  the  Angel 
who  had  been  Ids  constant  protector.  That  holy 
Patriarch  would  not  have  done  so  unless  it,  were 
lawful  ;  and  from  the  manner  in  which  the  Scripture 
relates  it,  it  is  plain,  that  he  did  nothing  then  but 
what  was  good  and  lawful.  But,  if  it  was  good  and 
lawful /or  Am,  is  it  not  so /br  us? — for  us,  who 
(according  to  St.  Paul),  in  the  New  Law,  "  are 
come,"  not  only  "  to  the  city  of  the  living  God," 
(the  Church) ;  "  and  to  Jesus  Christ,  the  Mediator  of 
the  New  Testament ;"  but  also  '•  to  the  company  of 
many  thousands  of  Angels^  and  to  the  Church  of  the 
first-born,  who  are  written  in  the  heavens,  and  to  the 
spirits  of  the  just  made  perfect,^''  ^  i.  e.,  to  the  Saints. 

After  all  these  proofs  from  Scripture,  that  the 
Angels  and  Saints  in  heaven  ^jra// /or  us,  and  that  we 


1  Gen.  xi.v.  18  to  22. 
a  Gen.  xlvlii.  15, 16. 


»  Heb.  xii.  22,lo  24. 


GUARDIAN   ANGEL. 


165 


may  ask  them  to  do  so,  one  must  feel  surprised  that 
tliis  doctrine  has  ever  been  doubted.  For,  is  it  not 
most  stranfre,  that  Protestants  should  deny  a  docti'ine 
for  which  there  is  such  Scriptural  evidence?  How 
(heir  rejection  of  this  doctrine  shows  the  force  of 
urejudicti! 


Instruction"  XXYIII. 

Our  Gtiardian  Angel; — The  '•'■ITail  Mary.'''* 

May  we  desire  the  Saints  and  Angels  to  pray  for  us  ? — Yes  ; 
we  may. 

How  do  you  prove  that  the  Saints  and  Angels  can  hear  %is  ? — 
"There  shall  be  joy  before  the  Angels  of  God  over  one  sin- 
ner doing  penance." 

What  is  the  prayer  to  our  Blessed  Lady  which  the  Church  teaches  9 
—The  Hail  Mary. 

Say  the  Hail  Mary. — Hail  Mary,  full  of  grace,  the  Loid  is 
with  thee  ;  blessed  art  thou  among  women,  and  blessed  is 
the  fruit  of  thy  womb,  Jesus.  Holy  Mary,  Mother  of  God, 
pray  for  us  sinners,  now,  and  at  the  hour  of  our  death. 
Amen. 

How  many  parts  are  there  in  the  Hail  Mary? — Three  parts. 

Who  made  the  first  two  parts  ? — The  Angel  Gabriel  and  St. 
Elizabeth,  inspired  by  the  Holy  Ghost. 

Who  made  the  third  part? — The  Church  of  God,  against 
those  who  denied  the  Virgin  Mary  to  be  the  Mother  of  God. 

Why  do  you  say  the  Hail  Mary  so  often  ? — To  put  us  in  mind 
of  the  Son  of  God  being  made  man  for  us. 

For  what  other  reason  ? — To  honor  the  Blessed  Virgin, 
Mother  of  God,  and  to  beg  her  prayers  for  us. 

It  lias  been  proved  from  Scripture,  that  the  Angels 
and  Saints  in  heaven  pray  for  us  ;  and.  that  we  may 
aak  them  to  do  so.     But, 

I.  Is  there  any  one  of  the  Anf^els,  whom  we  should 
invoke  more  particularly  ?  Yes ;  our  Guaudian 
Angel. 


166 


GUARDIAN   ANGEL. 


; ! 


GoJ  has  given  an  angel  to  each  of  us,  to  be  our 
special  Gu.'Mclian  :  "He  hath  given  his  Angels  charge 
over  thee,  to  keep  thee  in  all  thy  ways.  In  their 
hands  they  shall  bear  thee  up,  lest  thou  dash  thy  foot 
against  a  stone."*  Christ  teaches  this  same  truth, 
when  he  says :  "  See  that  you  despise  not  one  of 
these  little  ones ;  for  I  say  to  you,  that  their  Angels 
in  heaven  always  see  the  face  of  my  Father  who  is  in 
heaven."' 

As  the  wicked  spirits  tempt  us  to  evil,  by  their 
suggestions,  and  endeavor  to  deprive  us  of  happi- 
ness; so  our  Guardian  Angel  directs  us  to  good,  by 
inward  inspirations,  preserving  us  from  dangers,  and 
from  many  evils:  "The  angel  of  the  Lord  shall  en- 
camp round  about  them  that  fear  him,  and  shall 
deliver  them."'  Thus,  he  delivered  Judith  from 
being  injured  by  Holofernes:  "As  the  Lord  liveth, 
his  Angel  hath  been  my  keeper  both  going  hence, 
and  abiding  there,  and  returning  from  thence  hither."'' 
Thus  also,  he  preserved  and  delivered  Daniel  in  the 
Lions'  den  \^ — he  delivered  Peter  and  other  Apostles 
out  of  priscm  ;*  &c. 

(Jur  Guardian  Angel  prays  particularly  for  us; 
and  presents  our  petitions  to  God.  We  should  fre- 
quently invoke  him; — we  should  pay  great  respect 
and  attention  to  his  presence ; — and  we  should  take 
care  not  to  do  in  his  pie>ence,  what  we  would  be 
ashamed  to  do  before  men  :  "  Behold  I  will  send  my 
Angel,  who  shall  go  before  thee,  and  keep,  thee  in 
thv  iournev.. .  .Take  notice  of  him,  and  hear  his 
voice,  and  do  not  think  him  one  to  be  contemned : 


i  Ps.  xo.  10,  11, 12. 
2  Matt,  xvill.  10. 
8  Ps.  xxxiil.  8. 


*  Judith  xili.  20. 
6  Dan.  vi.  21,  22. 


•  Acts  V.  19. 
Acts  xii.  7  to  11. 


THE   HAIL   MARY. 


167 


to  be  our 
Is  charge 
In  their 
1  thy  foot 
me  truth, 
Qt  one  of 
ir  Angels 
who  is  in 

^  by  their 
of  happi- 
)  good,  by 
nger?,  and 
[  sh;dl  en- 

nnd  shall 
iditli  from 
ord  bveth, 
^ing  hence, 
5e  hither."' 
[11  el  in  the 

r  Apostles 

y  for  us; 
should  fre- 
at  respect 
lovild  take 
would  be 
U  send  my 
ep  thee  in 
i»ear  his 
jontemucd : 


V.  19. 

xii.  7  to  11. 


for  he  will  not  forgive,  when  thou  hast  sinned ;  and 
my  name  is  in  him."'  How  very  little  is  this  admo- 
nition of  the  Almio-htv  attended  to  I 

IT.  Is  there  any  one  among  the  Saints,  whom  we 
should  ask  more  particular  I  i/  to  intercede  for  us  ? 
Yes,  THE  Blessed  Virgin  Mary. 

The  Blessed  Virgin,  being  the  Mother  of  God,  ia 
above  all  the  Angels  and  Saints ; — she  is  pronounced 
*'  blessed  among  ivomenr  ^ — and  is  to  be  called 
^'' hlessecV  by  the  faithful  throughout  all  generations;' 
— Chi'ist  appointed  her  as  our  mother,  and  us  as  her 
childreHy  in  the  person  of  St.  John  :  "Behold  thy 
son. . .  .Behold  thy  Mother."* 

We  should  frequently  implore  her  intercession. 
Such  has  been  the  practice  of  the  Saints — they  were 
remarkable  for  their  tender  devotion  to  her  ;  witness, 
for  example,  St  Bernard,  St.  Bonaventure,  St.  Igna- 
tius, St.  Alphonsus  Liguori,  (fee.  The  Saints  have 
received  many  and  great  blessings,  through  her  inter- 
cession :  and  so  may  loe,  if,  like  them,  we  will  be  fer- 
vent and  devout  in  imploring  her  assistance.  Have 
recourse  to  her,  then,  frequently  and  fervently,  and 
on  all  occasions,  especially  in  your  temptations  and 
spiritual  necessities.  Ask  her  to  obtain  your  requests, 
placing  the  greatest  confidence  in  her  intercession ; 
for,  if  she  prays  for  you,  you  may  rest  assured  that 
God  will  grant  what  she  asks.  Hence,  St.  Bernard 
says,  that  "never  hath  any  one  been  known  to  have 
recourse  to  her  protection,  implore  her  aid,  or  ask  her 
intercession,  without  obtaining  relief!" 

The  manner  in  which  our  Lord  granted  her  re- 
quest, at  the  marriage-feast  in  Cana  of  Galilee,  shows 


»  Exod.  xxxlil.  20,  21. 
9  Luke  1.  28. 


8  Luke  I.  48. 

4  John  xlx.  26,  27. 


168 


THE  HAIL   MART. 


the  power  of  her  intercession  :  "  The  wine  failing, 
the  Mother  of  Jesus  (requestinr^  him  to  supply  some 
by  his  divine  power)  sjiilh  to  him  :  They  have  no 
wine.  And  Jesns  saitli  to  her:  Woman,  what  is  it  to 
me  and  to  thee  ?  my  hour  is  not  yet  come  (tor  work- 
ing miracles.  But,  persevering  in  her  request),  his 
Mother  sailh  to  the  waiters  :  Wliatsoever  he  shall 
say  to  you,  do  ye.  Jesus  (yielding)  saith  to  them  : 
Fill  the  water- pots  with  water.  And  they  tilled  tliem 
up  to  tiie  brim.  And  Jesus  sailh  to  them  :  Draw 
out  now,  and  carry  to  the  chief  steward  of  the  ftsast. 
And  they  carried  it."  And  it  was  found  to  be  wine, 
as  the  Blessed  Virgin  liad  requested.'  With  rea- 
son, then,  may  we  say,  that,  if  fihe  intercedes  in  our 
favor,  God  will  grant  her  request. 

What  is  the  Pra}  or  to  her,  which  the  Church 
teaches?  The  "Hail  Mary;"  otherwise  called 
*'  The  Angelic  Salutation^ 

"The  Angel  being  come  in,  said  unto  her:  Hail ! 
full  of  grace,  the  Lord  is  with  thee;  blessed  ?irt  thou 
among  women."'''  She  is  thus  "blessed,"  because 
she  is  gifted  with  the  highest  graces  and  virtues  ;  and 
because  she  is  chosen  for  the  special  privilege  of  being 
the  Mother  of  God. 

St.  Elizabeth,  being  visited  by  the  Blessed  Virgin, 
said  to  her:  "Blessed  art  thou  among  women;  and 
blessed  is  the  fruit  of  thy  womb."^  That  is  to  say, 
of  all  women  thou  art  the  most  blessed,  because  thou 
art  to  bring  forth  the  world's  Redeemer.  On  ac- 
count of  the  Son,  we  honor  the  Mother :  it  is  on 
I£is  account,  that  "  all  generations"  are  to  call  her 
blessed.^ 


»  John  ii.  1  to  10. 
3  Luke  1.  2a 


«  Lnke  1.  42. 
*  Luke  i.  48. 


I'i 


Jii'i' 


i'i( 


CO^OklANDMENTS   IN   GF        RAL. 


169 


liliiig, 
some 
ve  no 
i  it  to 
work- 
t),  his 

thcin  : 
i  th(?m 
Draw 
<t  toast. 
^  wine, 
b  rea- 
iu  our 


huvch 
called 


Hail ! 

rt  tboLi 

because 

s ;  and 

f  being 


m 


Virgin, 
and 
to  say, 
|se  thou 
On  ac- 
t  is  on 
;all  her 


12. 
13. 


In  the  third  part  of  the  Hail  Mary,  which  liafi  been 
added  by  the  Church,  we  declare  the  Blessed  Viiu^in 
Mary  to  be  the  '^Mother  of  6'orf,"  against  the  Nesto- 
rians,  wlio  asserted  that  the  Son  of  God  and  the 
Son  of  Mary  were  two  distinct  persons.  This  heresy 
was  condemned  in  the  third  General  Council  at 
Ephesus,  in  431.  The  Blessed  Virgin  is  the  Mother 
of  JHim,  who,  besides  being  man,  is  also  God  :  in 
Christ  there  is  but  one  person,  anil  she  is  his  Mother : 
"  Whence  is  this  to  me,  that  the  mother  of  my  Lord 
should  come  to  me  ?" ' 

In  this  third  part,  we  also  declare  ourselves  to  be 
*'  sinners  ;"  and,  as  such,  we  beg  her  intercession — 
^^noiu  f^  i.  e.,  always  at  the  present  time,  because  we 
always  need  God's  mercy ; — "  and  at  the  hour  of  our 
death^^  more  especially ;  because  thein,  we  stand  in 
more  need  of  help ;  and  because  all  depends  on  dying 
well. 


EXPLANATION 

df  \\t  iictt  Commandments. 

• 

Instruction  XXIX. 

FIRST    COMMANDMENT. 

The    Commandments   in    General; — What  the   Mrst 
Commandment  requires, — and  what  itforMds. 

How  many  Oommandments  are  there  ?  — Ten. 
Who  gave  the  Ten  Commandments  ? — God  himself  in  the  Old 
Law,  and  Christ  confirnied  them  in  the  New. 

What  M  the  First  Commandment  ?— "  I  am  the  Lord  thy  God, 

»  Luke  1.  48. 
15 


170 


COMMANDMENTS  IN   GENERAL. 


^'  % 


!!   i 


who  brought  thee  out  of  the  Land  of  Egypt,  and  out  of  the 
house  of  bondage.  Thou  shalt  not  have  strange  gods  before 
me.  Thou  shalt  not  make  to  thyself  any  graven  thing,  nor 
the  likeness  of  any  thing  that  is  In  heaven  above,  nor  in  the 
earth  beneath,  nor  in  the  waters  under  the  earth  ;  thou 
shalt  not  adore  them  nor  serve  them." 

Wfiat  are  we  commanded  to  do  by  the  First  Commandment  9 — By 
the  First  Commandment  we  are  commanded  to  believe  in 
one  only  true  and  living  God,  and  no  more  ;  to  hope  in  him, 
to  love  him,  and  to  serve  him  all  our  days. 

What  is  f&rhidden  by  the  First  Commandment? — The  First 
Commandment  forbids  .us  to  worship  false  gods  or  idols,  or 
to  give  to  any  creature  whatsoever  the  honor  which  is  due 
to  God. 

What  else  is  forbidden  by  this  Commandment? — All  false  reli- 
gions, and  dealing  with  the  devil ;  and  then  inquiring  after 
things  to  come  by  fortune-tellers,  or  superstitious  prac-^ 
tices. 

What  else? — All  charms,  spells,  and  heathenish  observa- 
tions of  omens,  dreams,  and  such  like  fooleries. 

I.  The  Commandments  contain  God's  Law,  direct- 
ing what  is  tp  be  done  by  us,  and  what  is  to  be 
avoided :  they  are  an  epitome  of  our  duties  towards 
God,  towards  our  neighbor,  and  towards  ourselves. 

In  the  beginning,  God  impres.sed  upon  tbe  heart  of 
man  a  sense  of  right  and  wrong,  called  the  light  of 
nature — he  gave  man  a  conscience.  By  disregarding 
the  light  of  nature  and  the  voice  of  conscience,  men 
soon  become  wicked — so  wicked  as  to  induce  Al- 
mighty God  to  say  :  "  I  will  destroy  man  whom  I 
have  created ....  for  it  repenteth  me  that  I  have 
made  them ....  The  earth  is  filled  with  iniquity 
through  them,  and  I  will  destroy  them  with  the 
earth." '  After  the  Deluge,  men  soon  became  wicked 
as  before;  so  that  the  earth  was  again  "filled  with 
iniquity" — habits  of  crime  silenced,  in  a  great  meas- 


»  Oen.  vi  7, 18. 


'COMMANDMENTS   IN   GENERAL. 


171 


;  of  the 
H  \?efore 
ing,  nor 
ir  in  the 
,  ;   thou 

nt  ?— By 
elieve  in 
1  in  him, 

Tie  First 

idols,  or 

ch  is  due 

false  reli- 
ving after 
:>U8  prac- 


observa- 


iv,  direct- 
is  to  be 
i  towards 
selves. 
9  heart  of 
•e  light  of 
regarding 
ence,  men 
iduce  Al- 
1  whom  I 
at  I  have 
1   iniquity 

with   the 
me  wicked 

filled  with 
rreat  meas- 


ure, the  voice  of  conscience ;  and,  by  darkening  the 
light  of  nature,  almost  deadened  man's  sense  of  right 
and  wrong.  As  a  means  of  preserving  it  amid  iho 
general  corruption,  God  wrote  his  Law  or  Command- 
ments on  two  tables  of  stone.  Ho  wrote  them  in 
the  midst  of  thunder  and  lightning,  to  signify  what 
they  might  expect,  who  should  dare  to  transgress 
them.*  In  the  Gospel,  these  Commandments  are 
confli  med  by  Christ.  For,  when  "  one  came  and  said 
to  him  :  Good  Master,  what  good  shall  1  do  that  I 
may  have  life  everlasting?"  Jesus  said  to  him  :  "If 
thou  wilt  enter  into  life,  keep  the  Command- 
ments." * 

Men,  enslaved  to  vice,  have  said  it  is  impossible  to 
keep  the  Commandments.  It  is  impossible,  without 
the  help  of  God's  grace ;  but  perfectly  possible  when 
we  have  his  grace  to  assist  us.  Now,  his  grace  will 
never  be  wanting  to  those  who  will  take  the  proper 
means  of  having  it.  The  words  addressed  to  St. 
Paul,  apply  to  each  of  us :  "  My  grace  is  sufficient  for 
thee."'  And  every  one  of  us  may  say  with  that 
Apostle :  "  I  can  do  all  things  iu  him  that  strength- 
eneth  me."*  "God  is  faithful,  who  will  not  suffer 
you  to  be  tempted  above  that  which  you  are  able ; 
but  will  make  also  with  temptation  issue,  that  you 
may  bo  able  to  bear  it."*  God  requires  us  to  keep  his 
Commandments,  under  pain  of  eternal  condemnation ; 
therefore,  they  are  possible,  and  also  obligator]/ :  for 
it  would  be  against  the  attributes  of  God,  to  com- 
mand impossibilities,  and  then  punish  us  for  not  doing 
the  things  commanded. 

These   words,    "I   am   the   Lord    thy   God,   who 


1  Exod.  xlx.  and  xx. 
a  Mutt  xix.  16,  IT. 


3  2  Cor.  xii.  9. 
*  Philip,  iv.  13. 


»  1  Cor.  X.  13. 


"■*■ 


172 


FIJRST   COMMANDMENT — I. 


brought  thee  out  of  the  land  of  Egypt,  and  out  of  the 
house  of  bondage," '  are  an  introduction  to  the  Com- 
mandments :  they  show  that  God  has  a  right  to  com- 
mand us,  as  being  "  the  Lord  our  Ood  ;"  and  that  we 
ought  to  obey  his  commands,  out  of  gratitude  also  for 
what  he  has  done  for  us,  as  having  delivered  us  from 
the  bondage  of  sin  and  Satan. 

II.  The  first  cOxMmandment  requires  us  to  wor- 
ship God  by  Faith,  Hope,  Charity,  and  Religion, 

1.  By  Faith,  in  paying  horaMgc  to  his  truth :  and 
this  wo  do,  when  we  believe  all  tliat  he  has  revealed, 
and  believe  it  upon  the  authoi'ity  of  his  word  ;  i.  e., 
because  he  has  revealed  it. 

2.  By  Hope,  in  paying  homage  to  his  power,  good- 
ness, and  fidelity  :  and  this  we  do,  when,  acknowl- 
edging our  own  insufficiency,  we  confidently  expect 
all  good  from  God  alone,  through  the  infinite  merits 
of  Christ. 

3.  By  Charity,  in  paying  homage  to  his  infinite 
perfections,  which  render  him  infinitely  deserving  our 
love  :  and  this  we  do,  when  we  love  God  for  his  own 
sake,  above  all  things  ;  when,  for  his  own  sake,  we 
would  rather  be  deprived  of  all  things — of  our  pleas- 
ures, possessions,  health,  and  even  life  itself,  than 
act  against  his  will.  This  is  tlie  most  acceptable 
homage  we  can  give  to  God  ;  and  we  have  examples 
of  it  in  all  the  Martyrs.  We  show  that  we  woiship 
God  by  (Charity,  when  we  keep  his  commaridments : 
"It"  you  love  me,  keep  my  commandments."^  ''He 
that  keepeth  his  word  (his  law),  in  him  in  veiy  deed 
the  charity  of  God  is  perfected;  and  by  this  we  know 
that  we  are  in  him."* 

4.  We  are  required  to  worship  God  by  the  virtue 


^  Exod.  XX.  2. 


9  John  xiv.  15. 


3  1  Ji)hn  ii.  5. 


FIRST  COMMANDMENT 1. 


173 


,  of  the 
J  Cora- 
:o  com- 
bat we 
also  for 
IS  from 

to  wor- 

311. 

th:  and 
•evcaled, 
rd ;  i.  e., 

3r,  good- 
acknowl- 
y  expect 
te  meiits 

s  infinite 
'ving  our 
his  own 
sake,  we 
Hir  pleas- 
seU;  than 
icceptable 
exainples 
e  woiship 
riilmeiits : 
M  2     4.  He 

vevv  deed 
we  know 

the  virtue 

John  ii.  5. 


of  Religion^  :r.  paying  homage  to  his  infinite  Majesty 
and  supreme  dominion  over  us :.  and  this  we  do,  when 
we  adore  him  as  our  first  beofinnino-  and  our  hist  end, 
acknowledging  our  entire  dependence  on  him  ;  when 
we  offer  him  the  tribute  of  our  praise  and  thanksgiving, 
or  address  our  supplications  to  him  ;  when  we  give  hira 
public  and  external  woiship  (which  is  of  obligat?ion) ; 
and  especially,  when  we  celebrate  or  hear  Mass,  where- 
in we  offer  him  a  complete  acknowledgment  of  his  do- 
minion over  us,  and  of  our  dependence  on  him. 

III.  I  have  now  explained  what  the  First  Com- 
mandment requires  us  to  do ;  but  what  is  forbid- 
den by  the  First  Commandment?- 

1.  Idolatry^  which  is  giving  to  a  creature  the  ado- 
ration, or  supreme  honor,  which  is  due  to  God  alone. 
This  is  a  grievous  crime,  directly  opposed  to  the  First 
Commandment.  We  need  only  use  our  common 
sense  to  see  the  extreme  folly  of  it^ 

2.  False  Religions  ;  i.  e.,  such  as  are  different  from 
tliat  one  which  the  Apostles  established,  and  which 
has  come  down  from  them  by  a  regular  succession. 
May  we  go  nnd  join  with  false  religions  in  their  wor- 
ship ?  No. — But  suppose  the  members  of  those  reli- 
gions oblige  their  servints  to  go  with  them  to  their 
places  of  worship,  may  a  Catholic  servant  go  and  join 
with  them  ]  No ;  certainly  not.  When  servants  en- 
gage themselves  to  Protestants,  of  any  denomination, 
they  should  not  neglect  to  provide  against  this  evil ; 
and  parents  should  be  careful  to  make  this  provision 
for  their  children.  A  Catholic  must  give  up  a  situa- 
tion, rather  than  be  compelled  to  join  in  a  false  wor- 
ship. We  cannot  join  at  all,  in  religion^  with  the 
members  of  an  heretical  church. 

3.  Superstition,  which    consists   in  turning  away 

16» 


1T4: 


FIRST   COMMANDMENT 1. 


; '     i 


from  God  to  seek  help  from  the  devil — in  withdraw- 
incr  from  God's  Providence,  and  from  the  means  oJ 
help  which  he  has  ordained;  to  follow  the  delusions 
of  the  devil,  by  using  means  appointed  by  him  foi 
obtainino-  somethinir  wiiicli  we  wish  to  have;  such 
means,  for  example,  as  consulting-  fortune-tellers,  foi 
the  purpose  of  learning  what  is  to  happen  ;  beginning 
harvi-st,  or  any  other  important  affair,  on  a  paiticulaf 
day  of  the  week,  for  the  purpose  of  securing  good 
luck,  &c.  These  and  such  like  means  are  called 
supn'nt/tioKS  practices,  because  they  have  no  natural 
connection  with  the  ends  to  be  obtained,  and  have  not 
been  instituted  by  any  proper  authority  to  be  super- 
natural means  of  obtaining  those  ends.  To  put  any 
confidence  in  omens,  charms,  dreams,  &c.,  is  supersti- 
tious and  sinful. 

Omens  are  what  superstitious  people  take  to  be 
signs  ofivhat  is  to  hnppen  ;  as,  certain  days  being  con- 
sidered lucky  or  unlucky, — spilling  the  salt  on  the 
table  being  looked  upon  as  foretelling  some  misfor- 
tune to  the  person  towards  whom  it  falls,  &c.  What 
folly  it  is  (as  well  as  sin),  to  place  the  least  confidence 
in  these  things  ! 

Charms  and  Spells  are  certain  words,  sentences,  or 
things,  which  are  kept  by  superstitious  persons  as 
p'eservatives  from  some  particular  evils  ;  as,  charms 
to  prevent  or  cure  the  toothache,  a  horse-shoe  placed 
over  a  door  to  prevent  any  one  from  going  through 
that  door  to  do  any  mischief,  &c.  What  gross  igno- 
rance !  what  weakness  of  mind,  and  want  of  common- 
sense  !    . 

These  follies,  and  also  witchcrafts  of  every  kind, 
are  displeasing  to  Almighty  God,  and  strictly  for- 
bidden: "Let  there  not  be  found  among  you  any 


ii 


FIRST   COMMANDNENT 1. 


176 


idraw-  ,. 
ans  oi 

U  si  0119 

im  tbi 

;  such 

TS,  tbi 

^innino 
>  .     ,  ^ 

•ticular 
y   good 
called 
natural 
ave  not 
i  super- 
3ut  any 
supevsti- 

e  to  be 
ing  con- 
on   the 
misfor- 
What 
lufidence 

,ences,  or 
rsons   as 

charms 
)e  placed 

through 
OSS  igno- 
co  mui  on- 
er V  kind, 
•ictly  tbr- 

you  any 


one  that  consnlteih  soothsMvers,  or  ohs-rvetli  dreams 
and  omens;  neither  let  tlu-re  be  any  wizard,  nor 
channel",  nor  any  one  that  consulteth  pythonic  spirits, 
or  foitune  telh  rs.  .  .  .  For  the  Lord  abhorivth  all  tliese 
thinu's.'"     "  Wizards  thou  shalt  not  suft'er  to  live."^ 

Tlie  obs(  rvance  of  dreams^  or  taking  them  to  be 
signs  of  what  is  to  happen,  is  foolish,  superstitious, 
and  sinful.  We  do  indeed  read,  in  Scripture,  of  God 
having  sometimes  made  known  future  events  in 
dreams  or  visions  Tlius,  he  sliowed  Joseph  his  fu- 
ture superioii'y  over  his  iTethren  in  Egypt;-  he  made 
known  to  Pliaia  »h  the  seven  years  of  plenty,  and  the 
seven  o:'  famine  ;*  he  showed  Nabuchodonosor  a  statue 
which  repiesented  four  kingdoms,  to  he  succeeded 
and  broken  to  pieces  by  the  kingdom  of  Christ, 
vvliich  should  s  ^nd  forever;*  and  "by  a  vision  in  the 
night,"  the  king's  dream  with  its  interpretation  was 
revealed  to  Daniel.®  These,  and  such  like  dreams, 
or  rather  visions,  which  were  either  to  great  Saints  or 
Prophets,  or  to  great  public  characters,  and  for  the 
public  good,  cannot  by  any  means  authorize  us  to  ob- 
serve dreams;  since  God  gives  us  a  general  prohihi- 
tion  :  "  Neither  let  there  be  found  among  you  any  one 
that. ..  .observe th  dreams ....  For  the  Lord  bhor- 
reth  all  tliese  things."  ^  How  can  mere  fancier  of  the 
brain,  arising  from  constitution,  from  habit  of  body, 
or  from  previous  ideas,  be  signs  of  what  i«  to  happen  ? 
*' Dreams  have  deceived  many."^ 

4.  Sacrilege  is  also  forbidden  by  the  First  Com- 
mandment. Sacrilege  is  the  abuse  or  profanation  of 
holy  persons,  holy  places,  or  holy  things. 


1  Dent,  xvlii.  10  to  12. 

2  Exod.  xxii.  IS. 

3  Gen.  xxxvii.  5  to  IC. 


4  Gen.  xli.  1  to  T. 
6  Dull.  ii. 
8  Diiii.  ii.  19. 


T  Deut.  xviii.  10. 
8  Eccli.  xxxiv.  7. 


176 


FIRST  COMMANDMENT — ^I. 


1 


First,  by  holt/  persons  are  to  be  understood  persons 
consecrated  to  God  ;  as,  Priests  and  the  members  of 
Religious  Orders.  It  is  a  sacrilegious  crime  to  strike 
them  maliciously,  to  violate  them,  or  to  treat  them 
with  any  other  great  irreverence :  "  Touch  not  my 
anointed ;  and  do  no  evil  to  my  Prophets." '  "With  all 
thv  soul  tear  the  Lord,  and  reverence  his  Priests."  ^ 

Secondly,  Py  holy  places  ave  meant  places  conse- 

c.  ated    ic    <jfod ;    as,    consecrated    churches,    burial 

grounds,  &c.     When  these  places  are  pillaged,  pro- 

I'a.ied  b}'-  heretical  worship,  &c.,  it  is  the  crime  of  sac- 

■ilege. 

Thirdly,  Holy  things  are  such  as  either  are  conse- 
crated to  God's  service,  or  relate  to  him  in  a  special 
manner  ;  as,  a  consecrated  chalice,  the  relics  of  a  can- 
onized Saint,  (fee.  It'  is  a  sacrilegious  crime  to  steal 
these  things,  or  to  employ  them  in  sinful  or  profane 
uses ;  or  to  receive  Sacraments  unworthily  :  "  They 
(the  laity)  shall  not  touch  the  vessels  of  the  Sanctua- 
ry, lest  they  die." '  Baltassar,  king  of  Babylon,  serves 
as  a  striking  example  of  the  great  evil  of  sacrilege. 
In  a  feast,  which  he  made  for  his  nobles,  he  used,  as 
drinking  cups,  the  sacred  vessels  which  his  father, 
Nabiichodonosor,  had  taken  from  the  temple  of  Jeru- 
salem. This  Clime  cost  him  his  life ;  for  scarcely  had 
he  committed  the  sacrilege,  when  he  saw  a  hand 
writing  his  sentence  on  the  wall.'' 

We  should  cherish  in  our  hearts  a  great  respect  for 
Religion,  and  for  whatever  is  consecrated  to  God's  ser- 
vice, or  relates  more  particularly  to  him. 


1  Ps.  oW.  15. 

a  Eco'i.  vi.  81. 


8  Numb.  iv.  16. 
*  Dan.  V. 


FIRST  COMMANDMENT — H. 


l(t 


ersons 
lers  of 

strike 
,  tbein 
ot  my 
^ith  all 
ts.'"^     . 

conse- 

buiial 
d,  pro- 
I  of  sac- 

i  conse- 
i  special 
»f  a  can- 
to steal 
profane 
"  They 
Sanctua- 
n,  serves 
acrilege. 
used,  as 
father, 
of  Jeru- 
cely  had 
a  hand 

spect  for 
xod's  ser- 


5. 


5 


Instruction  XXX. 

FIRST  COMMANDMENT  CONCLUDED. 

The  Lawfulness  of  mahing  Images  ; — of  honoring  fhd 
Angels  and  Saints  ; — and  of  showing  respect  to  BeliGSy 
Crucifixes^  and  holy  Pictures. 

Does  the  First  Commandment  forbid  the  mahing  of  Images  ? — 
The  First  Comraa,iidnient  does  not  forbid  the  making  of  Im- 
ages, but  the  making  of  idols  ;  that  is,  it  forbids  making 
Images  to  be  adored,  or  honored  as  God. 

Does  the  First  Commandment  forbid  us  to  give  any  kind  of  honor 
to  the  Saints  and  Angels  ? — No  ;  it  only  forbids  us  to  give  them 
that  supreme  or  aivine  honor,  which  belongs  to  God 
alone  ;  but  it  does  not  forbid  us  to  give  them  that  inferior 
honol*  which  is  due  to  jthem  ae  the  faithful  ser\rants  and 
special  friends  of  God. 

And  is  it  allowable  to  honor  Relics,  Crucifixes,  and  holy  Pic- 
tures 9 — Yes  ;  with  an  inferior  and  relative  honor,  as  they 
relate  to  Christ  and  his  Saints,  and  are  memorials  of  them. 

May  we  pray  to  Relics  or  Images  ? — No,  by  no  means  ;  for 
they  have  no  life  nor  sense  to  help  us. 

I.  When  the  First  Comniandment  says,  "Thou 
shalt  not  make  to  thyself  any  graven  thing,  nor  the 
hkeness  of  any  thing  that  is  in  heaven  above,  or  in 
the  earth  beneath,  or  in  the  waters  under  the  earth  ;" 
these  words,  were  we  to  reason  upon  them  as  Prot- 
estants do,  would  render  it  equally  unlawful  to  make 
any  image  or  picture  at  all,  sacred  or  profane.  But 
that  their  mode  of  reasonino-  is  false,  is  evident  from 
the  fact,  that,  after  giving  this  Commandment,  God 
said  to  Moses:  ''Tliou  shalt  make  two  Cherubims  of 
beaten  gold,  on  the  two  sides  of  the  oracle."  '  "  And 
the  Lord  said  to  Moses :  Make  a  brazen  serpent, 
and  set  it  up    for   a    sign."' 

*  Exod.  XXV.  18. 


Accordinof   to    God's 


'*  Numb.  xxl.  8. 


'     -ih.i 


178 


FIfiST  COMMANDMENT — U. 


direction,  Solomon  ornamented  the  Temple  with  reli- 
gious images  or  pictures  :  "  He  graved  Cherubims  on 
the  walls. . .  .He  made  also  in  the  house  of  the  holy 
of  holies  two  Cherubims  of  image- work ;  and  he  over- 
laid them  with  gold." ' 

These  texts  evidently  show,  that  it  is  lawful  to 
make  images  or  pictures,  and  to  fix  them  in  places  of 
worship.  The  First  Commandment,  then,  does  not 
foi  bid  us  to  make  them  as  pictures  and  images  :  it 
o'liy  forbids  us  to  make  them  as  idols.  God  himself 
explains  the  Commandment  in  this  sense,  by  saying : 
'  Thou  shalt  not  adore  them,  nor  serva  them." ' 
And  againr:  "You  shall  not  make  gods  of  silver,  nor 
shall  you  make  to  yourselves  gods  of  gold."  ^  Now, 
when  we  make  images  and  place  them  in  our  church- 
es, it  is  not  to  make  gods  of  them  ;  but  it  is  for  the 
same  purpose  as  Moses  made  the  Cherubims  and 
placed  them  on  each  side  of  the  oracle  ;  and  as  Solo- 
mon put  Cherubims  of  image-work  in  the  Temple. 
Protestants  will  not  dare  to  charge  th/m  with  the 
crime  of  breaking  ihe  First  Commandment  by  so  do- 
ing ;  then  why  do  they  charge  us  with  it  ? 

II.  But  do  we  not  break  the  First  Commandment, 
when  we  honor  the  Saints  and  Angels  ?  for  does  not 
this  Commandment  forbid  us  to  give  any  kind  of 
honor  to  the  Saints  and  Angels  ?  No  ;  for"  it  is 
lawful  and  proper  to  give  them  that  inferior  and 
relative  honor,  which  is  due  to  them  as  the  faithful 
servants  and  special  friends  of  God ;  and  which  we 
would  show  towards  a  good  and  virtuous  person  on 
earth — we  would  honor  such  u  person  for  God^s 
sake. 

The  words,  ^^  honor  ^^  and  ^^  worship,^^  on  account 


1  2  Par.  iii.  7, 10 


9  Exod.  sx.  5. 


3  Exod.  XX.  23. 


FIRST   COMMANDMENT — II. 


179 


of  the  strong  prejudices  of  Protestants,  require  some 
explanation.  If  we  use  these  words  with  reference  to 
the  Saints,  we  are  charged  with  giving  them  supreme 
homage  ;  but  the  words  have  only  this  meaning  when 
they  are  refeired  to  God.  For,  when  referred  to 
creatures,  they  merely  mean  respect,  veneration,  great 
reverence.  This  used  to  be  the  common  meanino-  of 
the  word  "  worship^^  How  strange,  then,  and  how 
unjust  it  is  in  Protestants,  to  charge  us  with  giving 
divine  honor  to  the  Saints,  merely  because  this  word 
has  been  retained  to  express  our  veneration ;  espe- 
cially as  they  have  retained  the  same  luord  in  the  same 
sense !  For,  in  their  Marriage  Service,  they  direct 
the  husband  to  say  to  his  vvife  :  "  With  my  body  / 
thee  ^vorship.''^  This  only  means,  that  he  will  show  her 
great  respoct.  Again,  they  say  to  the  Magistrates  : 
"JTowr  worahip,''^  and  they  call  them  "  Worshipful^ 
Now,  we  do  not  charge  them  with  making  rjods  of 
wives  and  mas^istrates,  on  account  of  usinof  towards 
them  the  word  "  worship  ;  "  then  why  do  they  charge 
us  with  making  gods  of  the  Saints,  because  we  use 
towards  them  the  same  word  ? 

In  order,  then,  to  know  what  kind  of  honor  is  ex- 
pressed by  any  word,  we  must  consider  the  intention 
of  him  who  uses  it :  this  may  and  does  give  quite  a 
different  character  to  the  same  outward  expression. 
For  exampie,  bowing  the  head,  or  bending  the  knee, 
may  be  used  in  adoration  of  God,  or  as  resp)ect  to  an 
earthly  superior.  A  child,  for  instance,  may  kneel 
and  bow  to  ask  pardon  of  God,  or  of  his  offended  pa- 
rent: in  the  first  case,  it  is  an  act  oi  supreme  adoration  y 
and  in  the  second,  an  act  of  filial  submission. 

The  same  external  actions  or  words,  then,  may  ex- 
press (according  to  the  intention)  diflerent  kinds  of 


180 


FIRST  COMMANDMENT — ^11. 


honor — either  that  inferior  honor  due  to  creatures,  or 
that  supreme  honor  due  to  God  alone. 

That  this  inferior  and  rehitive  honor  may  be  haw- 
fully  g'iven  to  creatures,  is  clear  from  many  passages 
of  Scrii)ture,  several  of  which  I  will  quote. 

*'  And  David  commanded  all  the  assembly  :  Bless 
ye  the  Lord  our  God.  And  all  the  assembly  blessed 
the  Loid,  the  God  of  their  fathers  :  and  they  bowed 
themselves  and  wohsuipped  God,  and  then  the 
kin(j.''''^  [^21ie  Protestant  Version  saijs  :  They 
"  bowed  down  their  heads^  and  worshipped  the  Lord 
and  the  A;m^."]  Here,  civil  (relative)  honor,  and  also 
divine  honor,  are  expressed  by  the  very  same  word 
"  worship^^  and  by  the  selfsame  act  of  bowing.  When 
three  Angels  appeared  to  Abraham,  "as  soon  as  he 
SMW  them,  he  ran  to  meet  them  from  the  door  of  his 
tent,  and  adored  down  to  the  ground."^  [The  Prot- 
estant Version  says  :  "  He  ran  to  ineet  them . . .  and 
bowed  himself  towards  the  ground.'''']  Lot  gave  this 
same  mark  of  honor  to  two  Angels ;  ^  and  so  did 
Josue  to  another.^ 

In  objection  to  all  this,  it  is  said,  that  when  St. 
John  fell  at  an  Angel's  feet  to  worship  him,  the  An- 
gel said  :  "See  thou  do  it  not :  I  am  thy  fellow-ser- 
vant, and  of  thy  brethren  who  have  the  testimony 
of  Jesus.  Adore  God."*  [According  to  the  Protes- 
tant Version,  it  is,  "  Worship  God.^^]  But  this  text, 
instead  of  opposing,  confirms  our  doctrine  ;  for  the 
proffered  worship  was  either  divine  or  not :  if  di- 
vine^  then  the  Apostle  must  have  taken  the  Angel  to 
be  Christ ;  for  surely  we  must  not  charge  him  with 
offering  divine  worship  knowingly  to  a  mere  Angel. 


.  •»■  ■ 


» 1  Par.  xrix.  20. 
«  Gen.  xviii.  2. 


8  Gen.  xix.  1. 

*  Jyaue  v.  13, 14, 15. 


*  Apoc.  xlx.  10. 


FIR8T   COMMANDMENT — II. 


181 


ires,  or 

)e  law- 
assages 

:  Bless 
blessed 
J  bowed 
len    the 
'     Theij 
he  Lord 
and  also 
ne  word 
.   When 
3U  as  ho 
or  of  his 
'he  Prot- 
m. .' d'^d 
Tave  this 
so  did 

when  St. 
the  An- 
ellow-ser- 
eatimony 
Protes- 
this  text, 
;  t'ov  the 
if   di- 
Angel  to 
him  with 
ire  Angel. 

J.  xlx.  10. 


e 


t 


In  this  case,  the  passage  is  not  against  our  doctrine, 
wliich  condemns  as  idolatri/  the  oftering  of  divine 
worship  to  angels.  But  if  not  divine  worship,  then 
it  could  not  have  been  refused  as  being  unlawfuL 
For,  that  honor  and  worship  which  it  was  lawful  for 
Abraham,  Lot,  and  Josue  to  givo  to  Angels,  and  for 
those  Angels  to  receive,  could  not  be  unlawful  for  St. 
John  to  give,  nor  for  this  Angel  to  receive  froro  him. 
Whv,  then,  did  the  Ano'el  refuse  it?  It  was  out  of 
humility,  and  of  respect  for  St.  John,  which  1^  shows 
by  styling  himself  as  being  merely  his  ^'felloio-ser' 
ra,'?7."  And  besides,  we  find  St.  John  ofiering  it  a 
second  time,  after  having  been  thus  admonished — 
which  we  cannot  suppose  he  ivould  have  done,  uidess 
he  knew  it  was  rio-ht.' 

And,  indeed,  let  each  one  (whatever  be  his  Reli- 
gion) only  appeal  to  his  own  heart  on  tliis  subject. 
Su})pose,  for  example,  that  this  Angel  who  appeared 
to  St.  John,  or  St.  John  himself,  or  St.  Peter,  or  St. 
Paul, .weie  to  appear  to  you,  ougltt  you  not,  and  ivould 
you  not,  show  to  him,  for  God's  sake,  all  the  honor 
and  respect  you  could  (except  divine)'^:  Now,  this 
is  all  that  the  Catholic  Church  teaches  on  this  sub- 
ject. 

We  may,  then,  honor  the  Angels  and  Saints : 
but, 

III.  Is  it  allowable  to  honor  Relies,  Crucifixes,  and  holy  Pio 
iures? — Yes,  with  an  inferior  and  relative  honor,  as  they 
relate  to  Christ  and  his  Saints,  and  are  memorials  of 
them. 

With  regard  to  Belies,  the  Council  of  Trent  teach- 
es, "That  the  sacred  bodies  of  the  Martyrs,  and  of 
the  other  Saints. . .  .are  to  be  held  in  veneration  by 

1  Apoc.  xvii.  8,9. 


■  ' 

P^ 

w 

•f".i 

1 

1 

(S,: 

.*      ' 

182 


FIRST   C<  >MMANDMENT — II. 


the  faitlifiil."  And,  with  regard  to  Ci'uci fixes,  etc., 
the  Council  also  teacnos,  "Tliat  the  Iinag'(;s  ofClu'ist, 
of  the  Virgin  Mothur  of  God,  and  of  the  other  Sariif.Sj 
are  to  be  had,  and  retained,  especially  in  chinches, 
and  that  due  lionor  and  veneration  ai'e  to  b;;  given  to 
them  ;  but  that  this  honor  is  referred  to  the  Proto- 
types whom  they  represent." ' 

Now,  if  we  maf/  and  do  respect  the  Temple,  because 
it  is  dedicated  to  God's  worship ;  if  we  may  and  do 
respect  the  Bible,  because  it  represents  to  our  minds, 
when  we  read  it,  the  very  words  spoken  by  God  ; 
why  may  wc  nor,  respect  the  Crucifix,  for  the  very 
same  reason — because  it  represents  also  to  our  minds, 
when  we  look  upon  it,  the  very  suflfeiings  endured  b}' 
Christ  for  our  salvation  ?  In  all  these  and  such  like 
cases,  it  is  not  the  mere  materials  that  we  respect  or 
venerate;  but  the  Temple,  the  sacred  Volume,  the 
Crucifix,  &c.,  are  merely  the  vehicles,  through  which 
our  respect  is  (  'nvcyed  to  God. 

Do  not  Prot.'^sl  mts  do  the  very  same  things  to- 
wards the  pit  turc.  and  keep.-akes  of  their  deceased 
parents  and  iVionds?  and  is  not  this  the  natural  feel- 
ini?  of  the  heart  /  Whv,  then,  do  thev  condemn  ns, 
for  what  they  themselves  do? 

For  let  Protestants,  in  this  also,  only  appeal  to 
their  own  heart.  Suppose  any  of  them  possessed  the 
body  of  St.  Peter,  or  Paul,  or  the  mantle  of  Elias,  <fec., 
would  they  not  pi-eserve  it  with  very  great  respect, 
and  consider  it  as  a  most  pr^  ■  ions  relic?  If  so,  then 
why  condemn  us  for  what  they  themselves  would  do? 
and  for  what  they  actually  do  do  towards  the  keep- 
sakes of  their  departed  friends? 

It  has  been  now  shown  that  our  doctrines,  on  this 


*  Cone.  Trid.,  Sess,  25,  De  Invocation©.    ^ 


V 


SECOND   COMMANDMENT. 


183 


subject,  »rc  both  ivjisonable  iuu\  Soriptnnil  I'loteHt- 
aiits,  then,  should  take  care  liow  they  ehai^ije  us  with 
breakitin^  the  First  Coinmaiuhncnt,  by  lionoritii^  the 
Saints,  or  what  relates  to  them  ;  lest,  instead  of  prov- 
ing the  charjife  against  us,  they  brini;-  upon  tlienisolves 
the  lieavy  guilt  of  transgressing  tliat  other  Comniand- 
nient  which  saith  :  "Thoushalt  not  bear  false  witness 
against  thy  neighbor."* 


Instruction  XXX  i 

SECOND   COMMANDMKNT. 

Sow  we  are  to  speak   of  God; — Voics  and   Oaths; — 
Cursing^  Blaspheming^  and  Profane  Words. 

What  is  the  Second  Commandment  ? — "  Thou  sbalt  not  take 
the  name  of  the  Lord  thy  God  in  vain.". 

Wliat  are  we  commanded  by  ihe  *.S  wid  Commandment  ?  By  the 
Secontl  Comnianchnent  we  are  commanded  to  Hpoiik  with 
reverence  of  God  and  all  holy  things,  and  to  keep  our  law- 
ful oaths  and  vows. 

Wtmt  is  forbidden  by  the  Second  Commaiuhnent  ? — The  Second 
Commandment  forbids  all  fase,  rash,  unjust,  and  un- 
necessiiry  oaths  ,  as  also  cursing,  blaspheming,  and  pro- 
fivne  words. 

The  Secon4  Commandment  is:  "Thou  shall,  not 
take  the  name  of  the  Lord  thy  Go^l  in  vain  :  for  the 
Lord  will  nut  hold  him  guiltless  that  shall  take  the 
name  of  the  Lord  his  God  in  vaiii."'^ 

By  this  Commandment,  we  are  commanded  to 
spealc  with  reverence  of  God^  and  to  avoid  .-peak- 
ing of  him  with  irreverence.  Its  object,  therefore, 
is  to  direct  us  how  we  are  to  ivorahip  God  in  our 
words  :  tmd  it  is  a  natural  consequence  of  the  First 
Commandment;  for   if  we  love  God,  and  adore  and 


1  Exod.  XX.  16. 


2  Exod.  XX.  7. 


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SECOND  COMMANDMENT. 


serve  him,  as  that  Commandment  requires,  then  we 
shall  speak  of  him  with  love  and  respect. 

This  Second  Commandment  enjoins  the  duty  of 
praising  God,  i.  e.,  of  extolling  his  Greatness,  hi» 
Goodness,  his  Bounty  towards  us,  and  his  other  divme 
Perfections.  This  is  man^s  noblest  employuient:  it 
is  that  which  is  to  be  continued  eternally  in  heaven. 

II.  This  Commandment  still  further  requires  us  to 
respect  God's  name,  by  keeping  our  lawful  Oaths  and 
Vows, 

1.  What  is  a  Vow  ?  It  is  a  free  and  deliberate 
promise  made  to  God,  of  doing  something  good^  with 
the  intention  of  binding  one^s  self  to  do  it,  A  Vow, 
in  the  making  of  \i^  is  a  free  act ;  but,  when  made'^ 
it  is  binding  under  the  strictest  obligation  :  "  When 
thou  hast  made  a  vow  to  the  Lord  thy  God,  thou 
shalt  not  delay  to  pay  it;  because  the  Lord  thy  God 
will  require  it :  and  if  thou  delay,  it  shall  be  reputed 
to  thee  for  a  sin."  *  '*  It  is  much  better  not  to  vow, 
than,  after  a  vow,  not  to  perform  the  things  prom- 
ised."* It  is  more  meritorious  to  perform  good 
works  by  vow,  than  without  a  vow ;  because,  by  a 
vow,  we  sacrifice  our  liberty  to  God— we  give  him, 
not  only  the  fruit,  but  the  tree  itself,    , 

Never  make  vows  of  such  things  as  are  trivial ; 
much  less  of  such  as  are  sinful.  A  vow  to  do  any 
thing  sinful,  is  itself  a  sin ;  and  such  a  vow  must  not 
be  kept.  But  all  other  vows  must  be  fulfilled  ;  unless, 
for  some  reasonable  cause,  a  dispensation  or  commu- 
tation be  obtained  from  a  proper  authoiity. 

2.  What  is  an  Oath?  It  is  calling  on  God  to 
witness  the  truth  of  what  vje  say  ;  and  to  punish  u.% 
if  what  we  say  is  false.     Is  it  lawful  to  swear  or  take 


1  Dent  xxiii.  21. 


2  Eccles.  v.  4 


SECOND  COMMANDMENT. 


185 


,  then  we 

3  duty  of 
atness,  hi» 
iher  divine 
►ynient*.  it 
n  heaven, 
juires  us  to 
Oaths  and 

I  deliberate 
good^  with 
;.     A  Vow, 
vhen  niade\ 
n  :  "  When 
God,  thou 
►rd  thy  God 
I  be  reputed 
not  to  vow, 
iiings  proin- 
iform   good 
cause,  by  a 
e  give  him, 

are  trivial; 
|w  to  do  any 

»\v  must  not 
[lied ;  unless, 

or  com  in  u- 

[y.     ' 

on  God  to 
\o  puni.sh  us, 
Wear  or  take 

lies.  y.  4 


an  oath?  Yes,  when  God*s  honor,  or  when  our 
own  or  neighbor's  just  defence,  requires  it :  "  Thou 
shalt  fear  the  Lord  thy  God,  and  thou  shalt  swear  by 
his  name." '  An  oath  is  the  greatest  pledge  we  can 
give  of  the  truth  of  our  words.  {Explain  the  words, 
"  So  help  me,  God  ;"  i.  e.,  may  God  send  me  blessings  or 
yunishments,  according  as  my  words  are  true  or  false.] 

Three  Conditions  are  necessary  for  taking  an  Oath ; 
and  they  are  expressed  in  the  words  of  Jeremias : 
"  Thou  shalt  swear  as  the  Lord  liveth,  in  truthy  and 
in  judgment,  and  m  justice."*  That  is  to  say,  the 
oath  must  be  true, — it  must  be  taken  with  mature 
deliberation, — and  for  a  good  and  reasonable  cause. 
We  sin  against  the  first  of  these  conditions,  by  per- 
jury or  false  swearing; — against  the  second,  by  rash 
swearing; — and  against  the  third,  by  unjust  or  un- 
necessary swearing.  "  Swear  not  at  all ;" '  i.  e.,  do  not 
swear  at  all  in  your  common  conversation.  It  is  a 
sin  to  take  an  oath  of  doing  any  thing  unlawful ;  it  is 
a  sin  also  to  observe  such  an  oath.  [Example :  Herod 
sinned  by  the  oath  which  he  took  to  the  daughter  of 
Herodias,  that  he  would  give  whatsoever  she  should 
ask :  this  oath  was  both  rash  and  unjust,  because  he 
knew  not  what  unreasonable  or  unjust  thing  she 
might  ask.  He  sinned  again,  and  more  grievously, 
by  keeping  the  oath — by  commanding  the  head  of 
St.  John  the  Baptist  to  be  given  to  her.)  * 

Perjury,  or  false  swearing,  is  a  transgression  against 
the  most  essential  condition  of  an  oath,  viz.,  against 
its  truth.     We  become  guilty  of  this. 

First,  if  we  know  the  oath  to  be  false,  when  we 
take  it ; 


>  Dent.  vi.  IS. 
»  Jer.  iv.  2. 


16« 


8  Matt.  V.  84. 

*  Mark  vi.  21  to  28. 


186 


SECOND  COMMANDMENT. 


m 


m 


Secondly^  If  we  think  it  to  be  false,  although  it 
should  happen  to  be  true ; 

Thirdly^  li  we  are  uncertain  whether  it  be  true  or 
false  ; 

Fourthly^  If,  without  a  just  cause,  we  refuse  to  ful- 
fil what  we  have  promised  upon  oath. 

Perjury  is  a  very  grievous  crime — it  is  a  contempt 
of  God, — and  an  injury  to  society ; "  and  yet,  how 
common  is  it  in  this  country  1 

But,  as  to  raah^  unjust^  and  unnecessary  oaths,  how 
still  more  common  are  they !  How  many  people 
have  a  habit  of  uttering  oaths,  without  any  just  reason, 
on  every  occasion !  These  oaths  are,  for  the  most 
part,  ratih^  and  therefore  sinful ; — many  of  them  ar^. 
unjust^  which  is  worse ; — and  all  of  them  are  unneces- 
sary. This  habit  of  swearing  on  every  occasion,  is  a 
disedifying,  detestable,  and  irreligious  practice. 

III.  But  the  habit  of  cursing  and  blaspheming  is 
even  more  common  still ! 

1.  What  is  Cursing?  It  is  calling  down  judg- 
ment or  some  evil  upon  one's  self^  one^s  neighbor,  or 
some  other  creature  of  God.  It  is  a  horrible,  impious, 
and  diabolical  practice ;  for  it  is  imitating  the  devil, 
who  is  always  wishing  and  seeking  bring  evils 
upon  us.  Persons  who  are  addicted  to  c  .ng,  should 
reflect  that  their  curses  fall,  not  upon  those  against 
whom  they  are  directed,  but  noon  themselves  only ; 
and  that  most  heavily.  (Extrnple:  The  Jews  pro- 
nounced a  curse  upon  themselves,  when  thev  said  : 
"His  blood  be  upon  us  and  upon  our  children."* 
And  how  literally  has  their  curse  been  executed ! 
for  his  blood  has  been  upon  them !) 

2.  What  is  Blaspheming?     It  is  speaking  evil  of 


1  Matt  szvii.  2& 


\ 


SECOND  COMMANDMENT. 


187 


►ugh  it 

true  or 

J  to  ful- 

)ntempt 
et,  bow 

ths,  how 
f  people 
it  reason, 
the  most 
ihem  ar^i 
»  unneces- 
ision,  is  a 

je. 
fieniing  is 

wn  judg- 
Ighhor,  or 
,  impious, 
the  devil, 
ring  evils 
ng,  should 
ie  against 
Ives  only; 
[jews  pro- 
thev  said : 
ihiidren."' 
exec 


uted  1 


|w^  evil  of 


Ood^  or  of  his  Saints  ;  or  speaking  of  them  with  con- 
tempt;  or  speaking  contemptuously  of  the  truths  re- 
vealed by  God,  or  of  the  Sacraments,  or  of  the  Sacri- 
fice of  the  Mass^  &c.  The  mere  description  of  blas- 
phemy cannot  but  raise  in  our  minds  very  serious  re- 
flections. For  wliat  is  more  common,  in  this  coun- 
try, tlian  to  hear  those  of  other  religions  railing 
against  the  Saints, — casting  slights  upon  the  Blessed 
Virgin  Mary, — speaking  against,  and  turning  into  rid- 
icule, tliose  truths  which  have  been  taught  by  the  Son 
of  God  himself,  and  those  sacred  means  of  grace 
which  lie  has  instituted  in  his  Church ! 

For,  what  horrid  blasphemies  are  uttered  against 
the  holv  Sacrifii^e  of  the  Mass,  and  the  Sacrament  of 
the  Blessed  Eucharist !  Christ,  the  Eternal  Truth, 
declares  :  "The  bread  that  I  will  give  is  my  flesh  ;"  * 
— "Take  ye,  and  eat:  this  is  my  body. .  .  .Drink  ye 
all  of  this :  for  this  is  my  blood^'' '  But,  instead  of 
believing,  they  deny  his  word :  for  while  He  declares 
it  is  his  body  and  blood  ;  they,  setting  their  own  pri- 
vate judgment  above  every  other  rule,  decjlare  it  is  not. 

But,  not  content  with  merely  denying  this  truth, 
/they  make  it  the  subject  of  ?idicule,  sarcasm,  and 
abuse.  Other  truths  are  blasphemed  in  a  similar 
manner.  Indeed,  there  is  scarcely  one  doctrine  of  the 
true  Church  of  Christ,  which  is  not  misrepresented, 
abused,  resviled,  and  scoffed  at !  How  literally  do  they 
fulfil  the  prophecy  of  St.  Peter :  "  There  shall  be 
among  you  lying  teachers,  who  shall  bring  in  sects  of 
perdition. . .  .And  many  shall  follow  their  riotousness, 
through  whom  the  ivay  of  truth  shall  be  evil  spoken  of 
. . .  .They  fear  not  to  bring  in  sects,  blaspheming. . . . 
But  these  meJiy. ..  .blaspheming  those  things  which 


1  John  vi.  62. 


s  Matt  xxvL  26  to  28. 


188 


THIBD  COMMANDMENT. 


they  knew  not,  shall  perish  (he  says)  in  their  corrup- 
tion."» 

3.  What  are  profane  words  ?  They  are  such  words 
as  'Hhe  devir—''  devilish''— -''  heir'— ''  hellish,".  <fec., 
introduced  into  common  conversation.  This  is  an  ir- 
religious way  of  speaking, — it  is  unbecoming  a  Chris- 
tian,— and  gives  diseditication  to  others :  "  Let  no 
evil  speech  proceed  from  ydur  mouth ;  but  that  which 
is  good  to  tlie  edification  of  faith,  that  it  may  admin- 
ister grace  to  the  hearers." ' 


Instruction  XXXII. 


THIRD  COMMANDMENT. 


I 


Its  Obligation  transferred  from  Saturday  to  Sunday  ; 
— its  Design; — its  Importance; — the  Duties  it  re- 
quires from  us. 

What  is  the  Third  Commandment? — "Remember  that  thou 
keep  holy  the  Sabbath-day." 

What  are  we  commanded  by  the  Third  Commandment  ? — By  the 
Third  Commaiidraent  we  are  commanded  to  spend  the  Sun- 
day in  prayer  and  other  religions  duties. 

What  do  you  mean  by  religious  duties? — Hearing  Mass,  going 
to  the  Sacraments,  and  reading  good  books. 

What  is  forbidden  by  this  Commandment  ? — The  Third  Com- 
mandment forbids  all  unnecessary  servile  work  and  sinful 
profanation  of  the  Lord's  day. 

The  Third  Commandment  is:  "Remember  that 
tliou  keep  holy  the  Sabbath-day.  Six  days  shalt  thou 
labor  and  <lo  all  thy  works;  but  on  the  Seventh  day 
is  the  Sabbath  of  the  Lord  thy  God  ;  thou  shjilt  do 
no  work  on  it ;  thou,  nor  thy  son,  nor  thy  daughter, 
nor  thy  man-servant,  nor  thy  maid-servant,  nor  thy 
beast,  nor  the  stranger  that  is  within  thy  gates.     For 


12  Pet.il.  1,2,10.12. 


>  Eph.  iv.  29. 


THIRD  COMMANDMENT. 


189 


corrup- 

;h  words 

is  an  ir- 
a  Chris- 
^'Let  no 
lat  which 
y  admin- 


I 


Sunday  / 
ties  it  re- 

that  thou 

^l  ?— By  the 
id  the'Sun- 

lass,  going 

hiivd  Corn- 
land  sinful 

iber  that 
aialt  thou 
renth  day 
shrilt  do 
Idanghter, 
\^  nor  thy 
Ues.     For 

29. 


in  six  days  the  Lord  made  heaven  and  earth,  and  the 
sea,  and  all  things  that  are  in  them  ;  and  rested  on 
the  Seventh  day ;  therefore  the  Lord  blessed  the 
Seventh  day  and  sanctified  it." ' 

L  What  day  of  the  week  is  the  Seventh  or  Sabbath 
day  ?  It  is  Saturday.  Then  why  do  we  not  keep 
Saturday  holy  ?  Because  the  Church,  in  the  Apostle&' 
time,  transferred  the  obligation  from  the  Seventh  to 
the  First  day  of  the  week.  Why  was  this  done  ? 
In  honor  of  Jesus  Christ;  and  therefore  the  First  day 
of  the  week  is  called  **TAe  Lord's  dai/"^ 

It  was  on  the  First  day  of  the  week  (or  Sunday), 
that  Christ  rose  from  the  dead, — that  he  commissioned 
his  Apostles  to  teach  all  nations, — that  he  empowered 
them  to  forgive  sins, — that  he  sent  down  upon  them 
the  Holy  Gliost; — it  was  on  this  day  that  tlie  Apos- 
tles began  to  preach  the  doctrines  of  Christ,  and  to 
establish  the  Christian  Religion.  Protestants  profess 
to  learn  the  whole  of  their  Religion  from  the  Bible; 
but  where  does  the  Bible  tell  them  that  the  obligation 
of  the  Sabbath  is  transferred  froih  the  Seventh  to  the 
First  day  of  the  week  ? 

II.  What  is  the  object  or  Design  of  the  Third 
Commandment?  It  is  this:  To  determine,  by  a  posi- 
tive precept,  what  particular  portion  of  our  time  shall 
be  dedicated  specially  and  immediately  to  God ;  in- 
stead of  leaving  it  to  the  mere  natural  law,  which, 
without  such  precept,  requires  thjit  we  should  set 
apart  some  portion  of  our  time  for  his  immediate  ser- 
vice. 

To  understand  t^iis  more  clearly,  it  should  be  ob- 
served, that  man's,  actions  are  of  two  kinds:  Istj 
Those  which  immediately  and   specially  regard  the 


1  Ezod.  XX.  8  to  11. 


3  Apoa  i.  10. 


190 


THIRD  COMMANDMENT. 


service  of  God,  and  the  care  of  oiir  aoul ; — and,  2<ffy, 
Those  which  regard  worldly  aflfairs,  and  the  care  of 
the  body.  Now,  as  the  soul  and  eternity  are  of  far 
more  importance,  than  the  body  and  mere  temporal 
pursuits ;  so  is  the  service  of  God  of  much  greater 
consequence  than  the  seeking  of  earthly  possessions. 
All  our  time  belongs  to  God;  yet  he  is  satisfied,  if 
a  portion  of  it  only  be  devoted  immediatehjy  and  in 
a  special  manner^  to  his  service.  Bat  if  it  were  left 
to  ourselves  to  choose  this  particular  portion  of  time, 
we  should  be  too  apt  to  neglect  it,  by  giving  to  earthly 
cares  that  time  which  ought  to  be  given  specially  to 
God.  Therefore,  in  order  to  prevent  such  neglect, 
God  has  specified  and  fixed,  by  a  positive  connnanid, 
the  time  which  he  requires  to  be  thus  given  to  hirh. 
Such  is  the  object  and  design  of  the  Third  Command- 
ment. 

III.  The  importance  of  this  precept,  and  the  strict- 
ness of  its  obligation,  are  indicated  by  the  word  *'i?e- 
member;^^ — by  the  ffreat  blessings  promised  to  those 
that  keep  the  Sabbath  ; — and  by  the  .severe  pun- 
ishments denounced  against  them  that  shall  dare  to 
transgress  it:  "Thus  saith  the  Lord:  Ble.«scd  is  the 
man  that  respecteth  the  Sabbath  from  profaning  it. . . 
They  that  keep  my  Sabbaths,  I  will  give  them  an 
everlasting  name  that  shall  never  perish  :...  .1  will 
make  them  joyful  in  my  house  of  prayer ;.,..  and 
their  victims  shall  please  me  upon  my  altars.'" 
"  Keep  my  Sabbath. . .  .He  that  shall  profane  it,  shall 
be  put  to  death."  * 

IV.  The  observance  of  this  Commandment  requires 
of  us  two  things ;  Ist^  That  we  should  rest  from  un- 
necessary servile  work;  and  2ci?ty,  That  we  should 


» Is.  Ivi.  1  lo  7. 


>  Exod.  zxxi.  14 


THIRD  OOMMAin)MENT. 


191 


Mid,  2d?y, 
10  care  of 
are  of  far 
s  temporal 
ch  greater 
►ossessions.^ 
satisfied,  if 
lehj,  and  in 
t  were  left 
on  of  time, 
g  to  eavtlily 
specially  to 
ich  neglect, 
e  commanfl, 

ivcn  to  bii^. 
i  Command- 
id  tlie  strict- 
\q  word  "i2e- 
ised  to  those 
severe  pun- 
hall  dare  to 
e?8ed  is  the 
ofauirfg  it. . . 
ive  them  an 
. I  will 

yer  •,...•  and 

my    altars, 
ofane  it,  shall 


ment  requires 
rest  from  un- 
we  should 

ni.  xxxi.  14. 


Bpend  the  time  in  such  exercises  as  may  b«3  said  to 
sanctify  the  day. 

1.  As  to  resting :  All  such  works  are  forbidden,  as 
are  servile  ;  i.  e.,  such  kinds  of  bodily  works,  as  are 
commonly  done  by  servants,  mechanics,  tradesmen, 
&c.,  for  gaining  a  livelihood.  Is  it  never  lawful  to 
do  such  works  as  these  ?  Yes ;  when  they  are  really 
necessary  :  as,  to  provide  food  for  the  day :  "  Doth 
not  every  one  of  you,  on  the  Sabbath-day,  loose  his 
Ox  or  his  Ass  from  the  manger,  and  lead  them  to  wa- 
ter?'— To  attend  the  sick:  "Love  is  the  fulfilment 
of  the  law." '  But  nothing  should  be  done  on  the 
Sunday,  which  can  be  done  beforehand,  or  deferred , 
till  another  day. 

2.  But,  when  we  are  commanded  to  rest  from  ser- 
vile works  on  the  Sunday,  we  are  not  to  imagine  that 
we  may  spend  the  day  in  idleness  ;  nor  should  we 
consider  it  sufiicient,  merely  to  hear  Mass.  We  are 
commanded- to  keep  holy  the  day  :  "  Remember  that 
thou  keep  holy  the  Sabbath-c?ay." 

To  hear  Mass  is  what  the  Church,  by  a  positive 
precept,  obliges  us  all  to  do.  If  we  absent  ourselves 
from  Mass  on  Sundays,  without  any  necessity,  we 
become  guilty  of  mortal  sin  ; — and  if  we  are  wilfully 
absent,  or  wilfully  distracted,  during  any  par!  ni  it, 
we  render  ourselves  guilty  of  sin  more  or  less.  If 
any  person  be  hindered  by  necessity,  or  some  suffi- 
cient cause,  from  attending,  he  does  not  sin  by  not 
hearing  Mass ;  but  he  should  not  neglect  to  pray  at 
home.  It  is  with  good  reason,  that  the  Church 
obliges  all  her  children  to  be  present  at  this  holy  Sac- 
rifice; because  hearing  Mass  is  the  best  means  we 
have  of  sanctifying  the  Sunday. 


1  Luke  siiL  15. 


s  Bom.  xiil.  10. 


192 


THIRD  CO>rMANDMENT. 


The  Vespers^  or  Afternoon- Service ^  should  also  be 
attended^  unless  persons  be  excused,  by  great  dis- 
tance, or  by  some  other  great  inconvenience ;  and,  in 
these  cases,  they  should  say  prayers  at  home.  But 
such  persons  as  live  near,  and  yet  are  in  the  habit  of 
neglecting  on  the  Sunday-afternoons,  what  can  be 
thought  of  them,  except  that  they  are  slothful,  or  in- 
different? Are  they  not  of  the  number  of  those  of 
whom  .God  says:  "I  know  thy  works,  that  thou  art 
neither  cold  nor  hot ;  I  would  that  thou  wert  either 
cold  or  hot;  but,  because  thou  art  lukewarm,  and 
neither  cold  nor  hot,  I  will  begin  to  vomit  thee  out  of 
my  mouth.",'  It  is  by  serving  God  diligently  and 
devoutly  on  Sundays,  that  you  draw  dowu  a  store  of 
graces  for  the  rest  of  the  week. 

Salvation  is  your  most  important  affair — the  only 
affair  of  real  importance  :  unless  you  succeed  in  it, 
you  must  be  miserable  forever.  But,  cau  you  ex- 
pect to  succeed  in  it,  without  taking  the  necessary 
pains  ? 

If  you  only  hear  Mass  on  the  Sunday  morning,  can 
you  say  you  have  consecrated  Ou  day  to  God's  ser- 
vice? St.  Gregory  says :  "  We  rest  from  worldly  em- 
ployment in  order  to  pray."  St.  Peter  Damiau  also 
says :  "  He  only  celebrates  the  Sabbath  properly^  who 
so  rests  from  worldly  occupations  as  to  spend  the  time 
in  SPIRITUAL  OCCUPATIONS."  Thc  Council  of  Tours, 
and  of  Aix-la-Chapello  teach,  that,  besides  hearing 
Mass,  we  are  to  spend  the  day  in  serving  God  :  this, 
at  least,  is  the  spirit  of  the  Commandment. 

For,  though  the  Afternoon-Service  is  not  expressly 
and  explicitly  commanded,  does  not  the  spirit  of  the 
law  require  it  ?    Is  not  this  the  proper  means  of  sanc- 

1  Apoo.  iU.  16, 16.  x 


T 


THIHD  COMMANDMEIl^T. 


193 


Id  also  be 
gieiit  (lis- 
;e ;  and,  in 
lonio.     But 
lie  habit  of 
aat  can   be 
thiui,  or  in- 
of  those  of 
lat  thou  ait 
wert  either 
3wavm,  and 
t  thee  out  of 
ligently  and 
vu  a  store  of 


ir — ^the  only 
icceed  in  it, 
can  you  ex- 
he  necessary 

morninsc,  can 
io  God's  ser- 
.  worldly  em- 
Damian  also 
iroperbjj  who 
\pend  the  time 
icilof  Tours, 
ndes  hearing 
,g  God :  this, 

Int.  I 

not  expressly 

spirit  of  the 

neans  of  sanc- 


tifying the  second  part  of  the  day,  as  hearing  Mass 
is  the  means  of  sanctifying  the  first  part^  The 
Church  does  not  indeed  command^  but  she  strenuously 
exhorts  all  her  children  to  attend  at  her  public  services. 
The  Catechism  of  the  Coun(;il  of  Trent,  enumerating 
what  reliijious  duties  are  to  be  done  on  Sundays  an«l 
Holydays,  gives  these  heads  :•  1, "  To  assist  at  Mass  ;" 
— 2,  '*  To  frequent  the  Sacraments  ;^^ — 3,  "  To  con/ess 
one's  sins  ;" — 4,  '*  To  receive  the  Holy  Eucharist  ;" — 
5,  "2^0  hear  sermons ;" — 0,  (Besides  the  works  of  piety 
already  mentioned,)  "  To  supplicate  and  praise  God  ;^^ 
(or,  as  the  same  Catechism  explains  it :  ^^The  Faith- 
ful ought  also  to  he  diligent  in  attending  to  other  pray^ 
ers  and  divine  praises  ;") — and,  7,  '■^To  he  present  at 
the  Catechetical  Instructions ^^  They  who  are  negli- 
gent in  this  point,  must  answer  for  the  effects  of  their 
example  on  others.  Such  persons  should  consider  the 
example  of  the  first  Christians,  who  not  only  spent 
the  first  dav  of  the  week  in  God's  service,  but  attend- 
od  the  public  Prayers  every  day^  spending  therein  a 
great  part  of  the  day ;  for  the  Services  of  the  Clmrch 
were  much  longer  in  those  days.  Absence  was 
looked  upon  hy  them^  as  great  negligence. 

Remember,  that  public  prayers,  ottered  in  the  name 
of  the  Church,  and  by  the  Ministers  of  the  Church, 
are  more  effectual,  than  mere  private  devotions.  Go, 
then,  and  unite  your  voi<*tj  with  the  rest  of  the  Faith- 
ful, and  with  the  whole  Church.  Let  not  triflino*  in- 
conveniences  hinder  you  from  doing  so. 

You  should  also  spend  some  time  in  reading  and 

1  ^^Agenda  diebua  FesUft :  Missro  interesse ; — Sacratnenta  frequentare ; 
— Peccataconflterl: — Eucharistitttnpercipere; — Condones  aiidire: — Oiaro 
Deum  et  laudare  (Excitatio  itetn,  atquo  stadium  Fideliuin  in  precibus  di- 
Vinisque  laudibus  frequens  esse  debet);— Catechismis  interesse."' — Cat. 
Cone.  Ttidypart.  3,  cap.  4,  De  Tertio  Praioepto  Decal..,  n.  85. 

17 


194 


FOURTH  COMMANDMENT — I. 


reflecting  on  tlie  great  truths  of  Religion ;  sucb  as 
l>eatli,  Ktornity,  &c. 

An  exercise  of  piety  very  proper  for  sanctifying 
the  Sundays,  is,  to  prepare  for  and  receive  the  Holy 
Sacraments.  Almighty  God  says:  "  You  shall  afflict 
your  souls  on  that  day  ;" '  i.  e.,  you  shall  ramine 
your  consciences, — lament  your  sins, — and  take  the 
means  of  obtaining  pardon,  and  of  persevering  after- 
wards in  grace. 

[  What  is  hen  said  with  reference  to  Sur^days^  ap- 
plies equally  to  Days  of  Ohligationi\ 


Instruction  XXXIII. 


FOURTH  COMMANDMENT. 


I 


The  Ohligation  of  Children  to  he  dutiful  to  their  Pa- 
rents ; — the  Duties  which  this  Ohligation  requires 
from  them. 

What  is  the  Fourth  Commandment  ?— "  Honor  thy  Father  and 
thy  Mother. 

What  are  we  commanded  hy  the  Fourth  Commandment  ? — By  the 
Fourth  Commandment  we  are  commanded  to  love,  honor, 
and  obey  our  parents  in  all  that  is  not  sin. 

Are  we  commanded  to  obey  only  our  father  and  mother  ? — We  are 
commanded  to  obey  not  only  our  father  and  mother,  but  al- 
so our  bishops,  pastors,  magistrates,  and  masters. 

What  is  forbidden  by  the  Fourth  Commandment  ? — The  Fourth 
Commandment  forbids  all  contempt,  stubbornness,  and  dis- 
obedience to  our  lawful  superiors. 

The  Fourth  Commandment  is  :  "Honor  thy  father 
and  thy  mother,  that  thou  mayst  be  long-lived  upon 
the  land  which  the  Lord  thy  God  will  give  thee.'"* 

This  Commandment  teaches  the  mutual  duties  of 
Children  towards  their  Parents,  and  of  Parents  towards 
their  Children  ;  and  also  the  duties  of  all  inferiors  to- 
1  Levit  zxlii.  29.  3  £zod.  sx.  12. 


FOUKTU  COMMANDMENT — I. 


195 


8ucb  as 

anctit'yi"g 
the  Holy 
ball  afftlct 
I  ramine 
cl  tnke  the 
iring  after- 

nJaySy  ap- 


to  their  Pa- 
ion  requires 

hy  Father  and 

rncn«?-Bythe 
3  love,  honor, 

dher  ?— We  are 
iother,butal- 

;er9.  ^, 

p_The  Fourth 
aness,  and  dis- 

lor  thy  father 
lived  upon 


Iff 


»)3 


Ive  thee. 
uhI  duties  of 
rents  towards 

ill  inferiors  to- 
sod.  XX.  12. 


wards  their  superiors,  and  of  superiors  towards  their 
inferiors. 

I.  The  OBLIGATION  of  Children  to  be  dutiful  to 
their  parents. — Are  Children  obliged  to  honor  and 
obey  tlicir  Parents?  Yes,  tliey  are.  Wlience  arises 
this  obligation  ?  It  arises. 

Firsts  From  the  positive  Law  of  God — from  his 
express  command :  and,  therefore,  obedience  to  Pa- 
rents is  obedience  to  God ; 

tSecondl(/y  From  the  natural  Law,  which  is  also  very 
clear  on  this  point ; 

Thirdly,  From  gratitude  towards  Parents.  For 
what  labors,  inconveniences,  anxieties,  and  sutferings 
do  not  Parents  undergo  for  their  Children  ? 

Fourthly,  Vrom  necessity;  for  dntifulncss  to  Pa- 
rents, is  a  necessary  means,  not  only  of  obtaining  the 
blessings  promised  by  God  to  dutiful  Children,  but 
also  of  esc?iping  the  judgments  denounced  against 
those  who  are  undutiful.  Almighty  God  promises, 
saying:  "He  that  honoreth  his  mother  is  as  one 
that  layeth  up  a  treasure :  he  that  honoreth  his 
father  shall  have  joy  in  his  own  children,  and  in  the 
day  of  his  prayer  he  shall  be  heard."  '  But,  on  the 
other  hand,  he  says:  "Cursed  be  he  that  honoreth 
not  his  father  and  mother."'  "Children  (says  St. 
Paul),  obey  your  parents  in  the  Lord,  for  this  is  just, 
Honor  thy  father  and  thy  mother;  which  is  the  first 
commandment  with  a  promise :  that  it  may  be  ivell 
with  thee,  and  thou  mayst  be  long-lived  upon  earth^'*^ 

II.  The  DUTIES  which  Children  owe  to  their  Parents. 
— Children,  then,  are  under  strict  obligation  of  being 
dutiful  to  theil  Parents;  but,  what  are  the  particular 
duties   which   this   obligation   requires   from  them? 


1  Eocli.  iii.  5,  6. 


a  Deut  XXV 11. 16. 


»  Eph.  vl.  1,  2,  8. 


196 


FOURTH   COMMANDMENT — ^I. 


They    are   these:    To  love  their  Parents^-— to  honor 
them, — and  to  obey  them. 

1.  We  must  LOVE  our  Parents. — We  are  com- 
manded to  h>ve  all  persons  ;  how  much  more,  then, 
oar  Parents  ?  We  are  bound  to  love  God.  as  our 
Creator  tVom  whom  we  have  received  our  being, — as 
our  constant  Protector  by  whom  we  are  preserved 
from  evils, — and  as  our  bountiful  Provider  from  whom 
we  derive  all  that  we  have  :  now,  in  all  these  charac- 
ters, our  Parents  repiesent  God  in  our  regard  ;  and 
consequently,  we  should  love  them  most,  after  God. 
We  are  bound  to  love  our  Parents  sincerely — with  real 
aflfection — wishing  them  well  from  our  hearts.  If 
our  love  be  of  this  character,  it  will  show  itself  out- 
wardly in  our  words  and  actions,  and  in  our  whole 
conduct  towards  them  ;  it  will  lead  us  to  pray  for 
them;  and  it  will  make  us  ready,  on  all  occasions,  to 
assist  them  in  their  necessities,  both  corporal  and 
spiritual. 

To  act  contrary  to  this  love  is  grievously  sinful. 
Of  this  sin  we  become  guilty, 

First,  If  we  entertain  feelings  of  hatred  or  dislike 
towards  our  Parents.  It  is  a  sin  to  hate  any  one ; 
how  much  more,  then,  to  hate  our  Parents? 

Secondly,  If  we  sliow  this  dislike  by  curses,  or  any 
other  injurious  language;  whiith  increases  the  guilt. 
Against  such  as  treat  their  Patents  in  this  manner, 
God  pronounces  the  severest  judoments  :  "  He  that 
cuiseth  his  Father  and  M<jtlier,  his  lamp  sli£^ll  be  put 
out  in  the  midst  of  darkness  ;"  i.  e.,  he  shall  die  in  his 
sins;"* 

Thirdly,  If  we  strike  them ;  which  mikes  the 
matter   still    worse.     He  is  a  most  unnatural  child, 

»  Prov.  XX,  20.  \ 


JFOURTH   COMMANDMENT — I. 


197 


0  honor 

re   com- 
►re,  then, 
u  as  our 
jing, — as 
)roserved 
3111  whom 
e  charac- 
Mvd;  and 
iftev  God. 
-witb  real 
learts.     If 
itself  out- 
our  whole 
)  pray  for 
•casions,  to 
rporal  and 

islv  sinful. 

k  or  dislike 
|e  any  one ; 

I'ses,  or  any 
the'  guilt. 

his  manner, 
«t  He  that 

^hall  be  p"t 

In  die  in  his 

miikes  the 
tural  child, 


who  lifts  up  his  hand  against  them  who  gave  him 
birth ; 

Fourthly^  If  we  refuse  or  neglect  to  relieve  them  in 
their  necessities,  it  is  a  proof  that  there  is  a  want,  not 
only  of  love,  but  also  of  gratitude. 

2.  We  must  honor  and  respect  our  Parents. — ^^\''c 
should  have,  and  should  cherish,  a  heartfelt  esteem 
for  them ;  and  we  must  not  allow  their  condition  in 
life  to  interfere  with  this  duty :  for,  whatever  may  be 
their  poverty  or  infirmities,  they  are  still  our  Parents; 
and,  therefore,  demand  our  honor  and  respect.  And, 
AS  our  love  should  show  itself  in  our  outward  conduct, 
so  likewise  should  the  respect  which  we  owe  them : 
for  we  should  honor  them  in  our  words,  and  in  our 
behaviour  towards  them  ;  and  we  should  take  every 
opportunity  of  showing  our  respect. 

We  sin  against  this  duty  of  honoring  our  Parents, 

Firsts  If  we  reproach,  or  mock  them,  or  give  them 
any  kind  of  ill  language ; 

Secondly^  If  we  speak  to  them  in  a  hasty,  harsh, 
or  passionate  manner;  or  if  we  give  them  short  and 
sharp  answers,  or  contradict  them  in  an  abrupt  man- 
ner; vexing  and  irritating  them  by  such  undutiful 
behavior,  especially  in  the  presence  of  others  ; 

Thirdly^  If  we  make  known  their  weaknesses  and 
defects,  instead  of  concealing  them;  or  if,  in  any- 
way, we  expose  them  to  contempt  or  ridicule  ; 

Fourthly^  If  we  refuse  to  consult  them  in  affairs  of 
great  importance. 

3.  We  must  obey  our  Parents. — This  is  a  duty  that 
God  strictly  commands ;  and  the  observance  of  it  is 
very  pleasing  to  him:  "Children,  obey  your  parents 
in  all  things,  for  this  is  well  pleasing  to  the  Lord."  ' 


I  Coloss.  iii.  20. 

170 


198 


JFOURTH   COMMANDMENT II. 


In  order  to  comply  with  this  duty  of  obedience  to 
Parents, 

Firsts  We  must  do  what  tliey  command ;  and 
avoid  what  they  forbid  ; 

Secondly,  We  must  do  this  readily  and  in  a  pleas- 
ant manner — without  seeking,  needless  excuses  or 
delays, — without  murmuring,  or  disputing  the  point, 
— without  showing  opposition  or  stubbornness:  for 
all  such  resistance  is  opposed  to  that  dutiful  obe- 
dience, which  Children  owe  to  their  Parents ; 

Thirdly^  We  must'  also  receive  correction  from 
them  patiently^  and  with  filial  submission  ;  aciknowl- 
edging  our  fault,  asking  pardon,  and  promising 
amendment; 

Fourthly,  When  Children  are  sent  to  school,  they 
should  consider  their  Teachers  as  holding  the  place 
of  Parents  in  their  legard ;  and,  consequently,  they 
should  treat  their  Teachers  with  respect;  obeying 
them,  as  they  would  their  Parents; — they  should 
strive  to  learn ; — and  avoid  giving  unnecessary  trou- 
ble ; — they  should  receive  correction  at  school,  with 
the  same  submission  as  they  should  receive  it  from 
their  Parents. 

If  Children  would  duly  comply  with  all  these  du- 
ties towards  Parents,  as  the  Fourth  Commandment 
requires ;  what  a  happiness  it  would  be  for  both  !  how 
pleasing  it  would  be  to  God  !  and  how  meritorious  in 
his  sight !  _____ 

Instruction  XXXIV.        ' 

FOURTH   COMMANDMENT  CONTINUED. 

Duties  of  Parents  towards  their  Children. 

WTiat  is  the  Fourth  Commandment? — "  Honor  thy  father  and 
thy  mother." 


FOTTRTH    COMMANDMENT II. 


199 


ience  to 

id ;    and 

a  pieus- 
:cuses'  or 
\ni  point, 
ness:  for 
tit'vil  obe- 

,  • 

"I 

Aon  from 

acknowl-    ■ 

promising 

hool,  they 
the  place 
antly,  they 
t;  obeying 
ley  should 
ssary  trou- 
:hool,  with 
ve  it  from 

these  du- 
Imandment 

both  I  how 
Iritorious  in 


Iren. 
ky  father  and 


What  are  ur.  anmanded  by  the  Fourth  Commandment  ? — By 
the  Fourth  Commandment  we  are.  commanded  to  love, 
honor,  and  obey  our  Parents  in  all  that  is  not  sin. 

And  ivhat  is  the  duty  of  Parents  and  other  superms  ? — To  take 
proper  care  of  all  under  their  charge,  and  to  bring  their 
children  u[)  in  the  fear  of  God. 

The  Fourth  Commandment  not  only  reqiiiies  chil- 
dren to  be  dutiful  to  their  Parents  (as  was  explained 
in  the  last  Instruction),  but  it  also  requires  Parents 
to  discharge  the  duties  which  they  owe  towards  their 
children. 

Of  these  duties,  some  regard  the  body  and  the 
temporal  welfare  of  their  children.  About  these, 
Parents  are  generally,  too  solicitous :  so  that  it  is 
unnecessary  to  enforce  them.  But  there  are  others 
which  reo'ard  their  children's  soul  and  their  eternal 
welfare.  These  are  of  the  strictest  obligation,  and  of 
the  utmost  consequence  :  the  happiness  of  Parents 
and  of  their  children,  both  here  and  hereafter,  defend 
very  much  upon  them ;  and  therefore.  Parents  should 
be  careful  both  to  learn  what  those  duties  are,  and 
also  to  discharge  them  fiiithfully. 

I.  The  first  thing  which  Parents  should  attend  to, 
is,  to  regulate  aright  their  love  for  their  children  : 
very  much  depends  upon  this.  Their  natural  lovd 
for  their  children  too  often  degenerates  into  a  pas- 
sionate fondness,  which  is  ruinous  both  to  Parent 
and  child. 

How  may  Parents  know  whether  they  are  too  fond 
of  their  children?  They  may  know  it  by  these 
sifl^ns: — 

1.  If  they  are  blind  to  their  children's  faults,  and 
displeased  when  told  of  them:  this  is  a  pretty  suie 
sign  that  they  are  too  fond  of  their  children  ; — 

2.  If  they  cannot  bear  to  hear  them  cry :  and  so 


200 


FOURTH  COMMANDMENT — U, 


cannot  use  proper  correction,  nor  refuse  what  they 
ask,  lest  they  should  cry ; — 

3.  If,  in  consequence  of  thus  neglecting  correction, 
they  have  allowed  them  to  become  headstrong;  so 
that,  instead  of  having  proper  authority  over  their 
children,  the  children  have  authority  over  them  :  not 

[bearing  to  be  denied  any  thing  which  they  want, 
they  must  have  their  own  will ;  and  they  manage  to 
have  it,  hy  forcing  their  fond  Parents  to  yield ; — 

4.  If  they  allow  their  children  to  be  guilty  of  great 
rudeness  in  their  presence;  and  overlook  in  their 
own,  what  they  condemn  in  other  children. 

These  are  signs  that  Parents  are  too  fond  of  their 
children. 

The  consequences  of  this  over-fondness  are  most 
ruinous.  Foi-,  1st,  It  makes  children  obstinate  and 
stubborn — they  soon  get  to  such  a  state,  that  they 
must  and  will  have  their  own  way; — 2(//y,  It  ren- 
ders it  difficult  to  send  them  to  school ;  and,  when 
they  are  there,  they  will  not  receive  correction ;  for, 
when  correction  is  attempted,  they  become  obstinate, 
refuse  to  learn,  and  when  asked  a  question,  will  not 
speak ; — 3dli/,  But  the  most  lamentable  consequence 
of  all  is,  that  their  vices  and  passions  become  un- 
governable; so  that  they  grow  up  in  habits  of  sin. 

Therefore,  Parents  must  regulate  their  natural 
love  of  their  children.  But  how  are  they  to  do  it : 
by  what  rule?  They  are  to  regulate  it  by  a  super- 
natural love — by  the  love  o^  charity — by  thcit  love 
which  Religion  teaches. — Now, 

Religion  teaches  Parents  to  love  their  children's 
souls  more  than  their  bodies — to  be  more  solicitous 
for  their  eternal  than  for  their  temporal  welfare. 
Consequently,  knowing  that  their  children  are  com- 


FOURTH  COMMANDMENT — II. 


201 


lat  they 

rrection, 
■oug;  so 
rer  their 
ein :  not 
ey  want, 
lanage  to 

y  of  great 
:  in  their 

i  of  their 

are  most 
tin  ate  and 
that  they 
lij,  It  ren- 
and,  when 
iCtion;  for, 
obstinate, 

,11,  will  not 
lonsequence 
,e(;ome   un- 
,s  ot"  sin. 
[eir   natural 
sy  to  do  it : 
,y  a  super- 
"  that  love 

children's 
l-e  solic'itous 
\al  welfare. 
m  are  com- 


manded, under  pain  of  sin,  to  obey;  they  will,  if  actu- 
ated by  a  true  Christian  love  for  them,  make  them 
obey:  it  is  the  duty  of  Parents  to  do  so,  and  a  very 
imi)ortant  duty. 

In  order  to  act  in  accordance  with  that  love  which 
religion  teaches,  what  rule  should  Parents  follow,  in 
the  treatment  of  their  children  ? 

1.  They  must  have  every  order  obeyed,  cry  or  not 
cry ;  and  in  this  they  must  be  firm  and  persevering. 
Thus  they  will  teach  their  children  proper  obedience. 

2.  When  they  see  a  child  impatient  to  have  any 
particular  thing,  they  should  mortify  that  impatience. 
Thus  thev  will  teach  their  children  to  be  submissive 
instead  of  self-willed. 

3.  When  thoy  give  a  child  any  thing,  they  should 
require  to  be  thanked  for  it,  as  for  a  favor.  Thus 
they  will  teach  their  children  filial  love  and  gratitude. 

4.  When  any  one  of  their  children  does  what  is 
evil,  Parents  should  never  laugh  at  it,  but  always 
show  displeasure.  Thus  they  will  teach  them  a  gen- 
eral horror  of  sin,  and  a  love  of  virtue. 

5.  They  must  corject  their  children,  whenever 
circumstances  require  it.  But,  in  doing  this,  they' 
should  try  the  easiest  and  mildest  means  fiist ;  for 
instance,  they  should  show  their  displeasure, — ad- 
vise,— ^threaten, — and,  if  all  this  be  not  sufficient, 
then  they  should  inflict  some  kind  of  chastisement. 
But  they  should  first  take  the  child  aside,  and'show 
the  evil  that  has  been  dojie,  and  why  the  punishment 
is  intlicted.  When  children  do  evil.  Parents  should 
never  allow  it  to  pass,  without  some  kind  of  correc- 
tion :  "Bow  down  his  neck,  while  he  is  vouno-;  and 
beat  iiis  sides  while  he  is  a  child :  lest  he  grow  stub- 
born, and  regard  thee  not;   and  so  be  a  sorrow  of 


202 


FOURTH  COMMANDMENT — H. 


heart  to  thee." '  Correction  ought  never  to  be  given 
in  a  passion,  nor  harshly,  which  breaks  a  child's  spirit. 
When  one  Parent  is  correcting  a  child,  the  other 
should  never  interfere,  by  excusing  the  child  or  bla- 
ming the  correction. 

II.  Besides  the  duties  already  explaine'd,  there  are 
also  others  which  are  of  a  most  important  character, 
and  of  serious  obligation,  and  for  the  neglecting  of 
which  Parents  will  have  much  to  answer  for.  And 
they  are  these :  To  instruct  their  children, — to  give 
them  good  example, — to  watch  over  them, — to  pray 
for  them. 

1.  Parents  must  instruct  their  children:  "Hast 
thou  children  ?  Instruct  them,  and  bow  down  tteir 
neck  from  their  childhood."*  They  should  teach 
them  their  Prayers, — and  Catechism, — how  to  hear 
Mass, — and  how  to  prepare  for  Confession  and  Com- 
munion,— to  love  God, — and,  for  his  sake,  to  love 
virtue  and  hate  sin.  The  mother  of  St.  Louis  the 
Ninth  used  to  say  to  him  :  "  Though  I  love  you  most 
tenderly,  yet,  my  son,  I  would  rather  see  you  dead 
before  me,  than  guilty  of  a  mortal  sin !"  Parents 
are  obliged  to  prepare  their  children  for  the  instruc- 
tions of  their  Pastor;  and  to  nend  them  to  him  at  the 
appointed  times. 

2.  Parents  must  set  their  children  good  example  : 
The  best  instructions  are  but  of  little  use,  if  they 
who  give  them  set  bad  example.  Children  have  a 
natural  tendency  to  follow  example,  especially  that  of 
their  Parents.  (Mrarnj^le :  the  descendants  of  Cain 
were  wicked  like  himself;  while  those  of  Seth  were 
good.)  The  experience  of  all  past  ages  shows  the 
importance  and  necessity  of  good  example  in  Parents. 


1  Ecoli.  XXX.  12. 


a  Eccli.  vii.  25. 


FOURTH   COMMANDMENT — III. 


203 


0  be  given 

ild's  spirit. 

the  other 

ild  or  bla- 

l,  there  are 
:  character, 
jglecting  of 
r  for.  And 
jn,— to  give 
n,— to  pray 

ren:  "Hast 
r  down  tVeir 
hould   teach 
how  to  hear 
)n  and  Coni- 
lake,  to  love 
St.  Louis  the 
)ve  you  most 
,ee  you  dead 
1"     Parents 
the  instruc- 
o  him  at  the 

)D  examplk: 
use,  if  they 
Idren  have  a 
[ciaUy  tiiat  of 
lants  of  Cain 
lof  Seth  were 
js  shows  the 
lie  in  Parents. 

I  vii.  25. 


1 


3.  Parents  must  watch  over  their  children,  as  the 
shepherd  does  over  a  young  flock: — they  must  see 
that  they  perform  their  Christian  duties  ; — they  must 
keep  them  i.'om  evil, — from  bad  company, — and  from 
all  other  occasions  of  sin ; — they  must  not  allow  them 
to  run  out  at  nights  where  they  please,  but  keep 
them  in. 

4.  Parents  jimst  pray  for  their  children,  in 
order  to  draw  down  upon  them  the  divine  blessing : 
for  "  unless  the  Lord  build  the  house,  they  labor  in 
vain  that  build  it ;  unless  the  Lord  keep  the  city, 
he  watcheth  in  vain  that  keepeth  it.'"  As  Job  of- 
fered sacrifices  daily  for  his  children,'  so  should  all 
Parents  let  them  share  in  their  daily  prayers ;  Mud 
wheneverthey  assist  at  Mass,  they  should  then  espe- 
cially commend  them  to  God,  imploring  for  them  his 
grace  and  protection. 

If  parents  would  but  faithfully  discharge  all  these 
duties  towards  their  children,  the  world  would  soon 
become  very  different  from  what  it  is  at  present. 
Instead  of  being  overrun  with  vice,  as  it  is,  it  would 
soon  become  a  world  of  saints ! 


Instruction  XXXY. 

FOURTH  COMMANDMENT  CONCLUDKD. 

The  Duties  of  Servants  arid  Masters  towards  each 
other  ; — of  Subjects  toioards  the  Civil  Power  ; — and 
of  the  People  towards  their  Pastors. 

What  is  the  Fourth  Gommandmmt  ? — "  Honor  thy  Father  and 
thy  Mother." 

What  are  we  commanded  by  the  Fourth  Commandment  9 — By  the 


» P».  oxxvi.  1. 


« Job.  1.  b. 


204 


FOURTH  COMMANDMENT — ^IH. 


Fourth  Commandment  we  are  commanded  to  love,  honor, 
and  obey  our  Parents  in  all  that  is  not  Bin. 

Are  we  commanded  to  obey  only  our  Father  and  Mother  ? — We 
are  commanded  to  obey  not  only  our  Father  and  Mother, 
but  also  our  Bishops,  Pastors,  Magistrates,  and  Masters. 

What  is  forbidden  by  the  Fourth  Comma7idment?—'l'he  Fourth 
Commandment  fo: bids  all  contempt,  stubbornness,  and  diso- 
bedience to  our  lawful  superiors. 

And  what  is  the  duty  of  Parents  and  other  Superiors  9 — I'o  take 
proper  care  of  all  under  their  charge,  and  to  bring  their 
children  up  in  the  fear  of  God. 

Is  it  the  duty  of  the  Faithful  to  contribute,  according  to  each 
one's  ability,  towards' the  support  of  their  Pastors? — Yes;  for  it 
is  just,  and  agreeable  to  the  spirit  of  the  Old  and  New 
Testaments,  and  to  the  practice  of  the  Christian  Church, 
that  the  Faithful  should  contribute  to  the  temporal  support 
of  those  from  whose  ministry  they  receive  spiritual  blesa- 
ings. — /Slefi  1  Cor.  ix.  ' 

The  Fourtli  Commandment  obliges  children  to  be 
dutiful  to  their  Parents ;  and  it  requires  Parents  to 
tlake  proper  care  of  their  children,  by  a  due  discharge 
of  those  important  duties  which  they  owe  towards 
them  :  so  far  this  commandment  has  been  explained. 

I  will  now  proceed  to  explain  the  duties  of  Ser- 
vants and  Masters  towards  each  other ; — of  Subjects 
towards  fhe  civil  Power; — and  of  the  Faithful  to- 
wards their  Pastors. 

I.  What,  then,  are  the  Duties  of  Servants  to- 
wards their  Masters  ? 

1.  They  must  be  just  and  faithful  to  them  : — The 
Master  intrusts  his  goods  and  works  to  the  cr\re  of 
his  Servants ;  now,  they  ai"e  unfaithful  to  this  trust, 
and  become  guilty  before  God,  \st, — If  they  wrong 
their  Master  in  his  goods,  by  taking  them  for  their 
own  use,  or  by  giving  them  to  others,  or  by  carelessly 
injuring,  wasting,  or  destroying  thera  ; — 2c?Z//,  If  they 
Buffer  others  to  do  so,  without  taking  such  means  as 


FOURTH   COMMANDMENT — IH. 


205 


e,  honor, 

her  ?— We 
1  Mother, 
istevs. 
le  Fourth 
and  diso- 

L—l'o  take 
>ruig  their 

ing  to  each 
res;  for  it 
and  New 
n  Church, 
nil  support 
itual  blesa- 

dren  to  be 
Parents  to 
I  discharge 
re  towards 
explained, 
of  Ser- 
Subjects 
aitbfiil  to- 

IV  A  NTS   to- 

em  :— The 
he  c;\re  of 
this  trust, 
hey  wrong 

for  their 

I'  carelessly 

fZ//,  If  tbey 

means  as 


^s 


are  in  their  power  to  prevent  them.  For,  the  duty 
of  fidelity  obliges  them  to  protect  their  Ms^ster  from 
these  injustices,  when  they  can ;  either  by  telling 
him,  or  by  admonishing  the  delinquent,  or  in  sucli 
other  way  as  prudence  shall  suggest. — Sdlt/,  If  they 
neglect  their  work;  or  do  it  in  a  bad  and  insufficient 
manner;  or  if  they  idle  away  the  time  for  which  they 
are  paid ;  or  if  they  encourage  others  to  do  these 
things. 

2.  They  must  be  obedient  to  their  Masters : — 
"  Servants,  be  obedient  to  them  that  are  your  Masters, 
. . .  .not  serving  to  the  eye,  as  it  were  pleasing  men  ; 
but  doing  the  will  of  God  from  the  heart;"'  and 
"not  gainsaymg.-'^ 

3.  They  must  show  respect  to  their  Masters: — 
"  Whosoever  are  Servants  under  the  yoke,  let  them 
count  their  Masters  worthy  of  all  honor ;  lest  the 
name  of  the  Lord,  and  his  doctrine,  be  blasphemed."' 
They  should  show  this  respect  in  their  conduct,  with 
reference  to  their  Master,  whether  he  be  present  or 
absent.  They  should  not  expose  his  faults,  as  many 
do ;  nor  betray  family  secrets,  as  they  so  often  do, 
when  they  get  into  a  new  situation. 

As  regards  fellow-servants,  besides  these  duties 
which  they  owe  towards  their  Masters,  there  are 
certain  mutual  duties  which'  thev  owe  towards  each 
other.  For,  they  should  strive  to  live  together  in 
peace  and  good-will ;  and  therefore  they  should  never 
say  or  do  any  thing  that  would  breed  discord  or  mis- 
understanding between  each  other,  or  between  them 
and  their  Master :  "The  tale-bearer  shall  defile  his 
own  soul,  and  shall   be   hated    by   all.'""     "Refrain 


» Eph.  vl.  5, 6. 
«  Tit.  li.  9. 


18 


«  1  Tim.  vi.  1. 
«  Eccli.  xxi.  81. 


206 


FOURTH  COMMANDMENT — HI. 


from  strife,  and  thou  shalt  diminish  thy  sins."'  It 
would  contribute  much  to  this  peace  and  good-will, 
if  fellow-servants  would  be  always  ready  to  assist  one 
another  in  what  they  have  to  do :  for  how  frequently 
does  the  want  of  this  cause  quarrels  and  disputes 
among  them?  **Bear  ye  one  another^  burdens; 
and  so  vou  shall  fulfil  the  law  of  Christ."' 

II.  What  are  the  Dutibs  of  Masters  towards  their 
Servants  ? 

1.  Masters  should  consider  that  their  authority 
come8  from  God : — "  For  there  is  no  power  but  from 
God."'  They  should  take  care,  therefore,  how  they 
use  their  authority ;  because  they  will  have  to  render 
a  strict  account  of  it,  immediately  after  death.  \ 

2.  They  should  consider,  that,  like  their  Servants, 
thei/  are  also  servants  of  Ood: — "Both  you  and  they 
have  a  Master  in  heaven;  and  there  is  no  respect  of 
persons  with  Him."^  Hence,  considering  themselves 
as  fellow-servants  of  God,  they  should  act  towards 
their  Servants  with  humility  and  brotherly  love : 
"The  princes  of  the  Gentiles  lord  it  over  tbem  ;. . . . 
it  shall  not  be  so  among  you."* 

3.  They  should  act  towards  them  with  mildness 
and  fellow  feeling : — "Be  not  as  a  lion  in  thy  house, 
terrifying  them  of  thy  household,  and  oppressing  them 
that  are  under  thee."*  How  generally  is  this  divine 
admonition  disregarded ! 

4.  They  shou)  '  treat  their  servants  with  justice: — 
"  Masters,  do  to  }  3ur  Servants  that  which  is  just  and 
equal,  knowing  that  you  also  have  a  Master  in 
heaven."' 


»  EccM.  xXYili.  10. 
»  Clal.  Ti.  2. 
»Koin.xMI.  1.    . 


*  Eph.  vl.  9. 

"  Matt  zx.  25,  26. 


•  EccH.  iy.  86. 
f  Col.  iv.  1. 


FOURTH   COMMANDMENT — HI. 


207 


i9."'       It  • 

ssist  one 

equently 

disputes 

burdens; 

irds  their 

authority 

but  from 

how  they 

to  render 

-h.  \    ' 

['  Servants, 

L  and  they 
respect  of 
themselves 
t  towards 
erly  love: 
ibcm;. .  •• 

mildness 
thy  house, 
easing  them 
I  this  divine 

pistice : — 

is  just  and 

Master  in 


(cell.  iv.  88. 
iJol.  Iv.  1. 

A  . 


6.  They  should  behave  towards  them  with  gi  atitude : 
•^"  If  thou  hast  a  faithful  Servant,  lot  him  be  to  theo 
as  thy  own  soul ;  treat  him  as  a  brother."  * 

6.  They  should  allow  them  time^  on  Sundays  and 
Holydays,  for  the  Service  of  God,  for  assisting  at 
Mass,  for  receiving  the  Sacraments,  for  getting  in- 
structed, &c.  Masters  should  bear  in  mind,  that  God 
has  a  prior  right  to  man's  service,  on  the  days  dedi- 
cated to  him;  and  consequently  that  to  deprive  their 
Servants  of  time  for  the  divine  service  on  those  days, 
is  to  deprive  God  of  his  right. 

1,  They  should  look  to  the  conduct  of  their  Servants; 
taking  care  not  to  expose  them  to  occasions  of  sin  ; 
and  endeavoring  to  make  thern  do  their  duty  ;  and 
for  this  purpose,  they  should  set  them  good  examples  : 
"  If  any  man  have  not  care  of  his  own,  and  especially 
those  of  his  house,  he  hath  denied  the  faith,  and  is 
become  worse  than  an  infidel."' 

III.  What  are  the  Duties  of  Subjects  towards 
the  Laws,  and  national  Rulers  ?  They  are  Respect  and 
Obedience.  We  must  show  respect  and  submission  to- 
wards those  whom  the  country  has  placed  in  authority 
over  us ;  and  we  must  respect  and  obey  the  laws  of 
the  land,  unless  we  are  commanded  what  is  sinful : 
"  Let  every  soul  be  subject  to  the  higher  powers  :  for 
there  is  no  power  but  from  God  ;  and  those  that  are, 
are  ordained  by  God.  Therefore,  he  that  resisteth 
the  power,  resisteth  the  ordinance  of  God.  And  they 
that  resist,  purchase  to  themselves  damnation."^ 

IV.  What  are  the  Duties  of  the  Faithful  to- 
wards their  Pastors  ?  ' 

1.  To  honor  and  respect  their  Pastors  as  "  the 
Ministers  of  Christ,  and   the  Dispensers  of  the  mys- 

1  Eccli  xxxlil.  81,  9  1  Tim.  v.  S.  >  Rom.  xiii.  1,  2. 


I 


208 


FOURTH  COMMANDMENT — in. 


teries  of  God :"  '—**  With  all  thy  soul  fear  God,  and 
reverence  his  priests." '  "  Ho  that  di^sf  i«cth  you, 
despiseth  me."* 

2.  To  obey  them  in  spiritual  matters  : — "  He  that 
heareth  you,  heareth  me."*  "Obey  your  Prelates, 
and  be  subject  to  them.  For  they  watch  as  being  to 
render  an  account  of  your  souls :  that  they  may  do 
this  with  joy  and  not  with  grief."* 

.  3.  To  contribute  to  their  temporal  support  :• — "  For 
(as  the  Catechism  teaches),  it  is  just  and  agreeable 
to  the  spirit  of  the  Old  and  New  Testaments,  and  to 
the  practice  of  the  Christian  Church,  that  the  Fait  ifiil 
should  contribute  to  the  temporal  support  of  ihoHe 
from  whose  ministry  they  receive  spiritual  blessings.^' 

First,  That  it  is  just,  is  evident,  when  we  consider 
what  a  Pastor  is.  He  is  one  chosen  by  divine  Provi- 
dence to  attend  to  the  immediate  service  of  God,  and 
to  the  care  of  souls  committed  to  him  ; — his  duties 
are  ma nj/ and  weir/ h t j/,  nnd  of  (/reai  rkspossuhliiy \ 
— he  has  to  offer  piavds  for  them  dfiily, — and  Sacri- 
fice frequently, — to  administer  the  SMcrnments  to  his 
people, — and  to  instruct  them  diligiMitiy, — to  console 
tiie  afflicted, — to  attend  the  sick  (frequently  at  the 
hazard  of  his  lite), — to  be  ready  at  m11  times,  night  or 
day,  to  answer  the  calls  of  his  flock  ;  and,  tliat  he 
may  have  no  earthly  cares  to  draw  him  off  from  these 
duties,  he  is  forbidden  to  marry,  or  to  engage  in 
worldly  business. 

Now  when  a  person  thus  dedicate  hinsolf  to  the 
special  vservice  of  the  people,  how  ifi  h".  '''»  live?  '9 
whom  must  he  look  for  support?  1  i  iot  just  that 
the  Faiiliful  should  contribute  to  the  temporal  sup- 


» 1  Cor.  iv.  1. 
^  7->',ell.  vii.  87, 


'  Luke  X.  16. 
4  Luke  X.  16. 


»  Heb.  xiil.  17. 


FOURTH   COMMANDMENT — UI. 


209 


}od,  and 
ith  you, 

He  that 
Prelates, 

beirjg  to 
r  may  do 

t ;— "  For 
agreeable 
ita,  arid  to 
e  Fait  if"l 
;  of    U»o»e 
)lessings.V  • 
re  consider 
nne  Provi- 
f  God,  and 
•his  duties 
nsibility; 
•and  Sficvi- 
ents  to  his 
•to  console 
itly  at  the 
!S,  night  or 
d,  that  he 
tVom  these 
engage  in 

Isolf  to  the 
.  live  ?  ''' 
■•  just  that 

tiipoval  sup- 

iHeb.  xlU.  17. 


port  of  those  from  whose  ministry  tlu^y  reooive  spir- 
itual blessings,"  and  who  dndicjUfc  ihoir  whok»  lives  to 
their  spiritual  good  ?  "Lot  him  that  is  instructed  iu 
the  Word  communicate  to  hi.o  that  hi^tnictt'th  him, 
in  all  good  things."'  For  ('!nistsays  on  ibis  subject : 
"  The  laborer  is  worthy  of  his  hire."* 

Secondlijy  That  it  is  "  agreeable  to  th  »pirH  ot^  the 
OLD  Testamenty^  is  evident  from  the  fact  of  God  '  iving 
C'  <>sen  the  tribe  of  Levi  for  the  work  of  the  !»i..ustry, 
u  id  expressly  commanded  the  other  tribes  to  niain- 
tain  them.  And  on  this  account,  ijti  the  division  of 
the  promised  land,  no  share  was  given  to  the  trihc  of 
Levi. 

Thirdly y  That  it  is  **  agreeable  to  the  spirit  of  the 
NEW  Testmnent'^  also,  as  well  as  of  the  Old,  is  vident 
from  the  9th  Chapter  of  the  Ist  Epistle  of  St  Paul 
to  the  Corinthians,  wherein  that  Apostle  strongi .  en- 
forces this  duty  on  the  Faithful. 

As  a  great  part  of  that  Chapter  is  on  this  subject, 
I  will  quote  it  to  you : 

1  Corinthians,  chaptbr  ix. 

1.  Am  not  I  an  Apostle  ?    Are  not  you  my  work  in  the 
Lord  ? . . . 
4.  Have  not  we  power  to  eat  and  drink  ? . . . 

7.  Who  serveth  as  a  soldier  at  any  time,  at  his  own 
charges  ?  Who  planteth  a  vineyard,  and  eateth  not  of  the 
fruit  thereof?  Who  feedeth  the  flock,  a»d  eateth  not  of  the 
milk  of  the  flock? 

8.  Speak  I  these  things  according  to  man  ?  Or  doth  not 
the  law  alsw  say  these  things  ! 

9.  For  it  is  written  in  the  law  of  Moses:  Thou  shall  not 
muzzle  the  moxith  of  the  ox  that  treadeth  out  the  corn.  Doth  God 
take  care  for  oxen  ? 

10.  Or  doth  he  say  this  indeed  for  our  sakes  ?  For  these 
things  are  written  for  our  sakes  ;  that  he  that  plougheth, 

»  Gftl.  vi.  «^  >  Luke  X.  T. 

180 


::^-^' 


210 


FIFfH   COMMANDMENT. 


Bhould  plough  in  hope  ;  and  he  that  thresheth,  in  hope  to 
receive  fruit. 

11.  If  we  liave  sown  unto  you  spiritual  things,  is  it  a 
great  matter  if  we  i*eap  your  carnal  things  '! 

12.  If  otliers  be  partakers  of  this  power  over  you,  why 
not  we  rather  ?  Nevertheless  we  have  not  used  tiiis  power  : 
hut  we  bear  all  things,  lest  we  should  give  any  hinderance 
to  the  Gospel  of  Christ. 

18.  Know  you  not,  that  they  who  work  in  the  holy  place, 
eat  the  *  lings  that  are  of  the  holy  place  ;  and  they  that 
serve  thu  altar,  partake  with  the  altar  '! 

14.  So.  also,  the  Lord  ordained,  that  they  that  preach  the 
Gospel,  should  live  by  the  Gospel. 

15.  But  I  have  used  none  of  these  things.  Neither  have 
I  written  these  things,  that  they  should  be  so  done  unto  nie  ; 
for  it  is  good  for  me  to  die,  rather  than  that  any  man  should 
make  my  glory  void. 

16.  For  if  I  preach  the  Gospel,  it  is  no  glory  to  me  ;  for  a 
necessity  lieth  upon  me  :  for  woe  is  unto  me  if  I  preach 
not  the  Gospel. 

This  is  a  very  unpleasant  subject  for  a  Pa'itor  to 
give  instructions  upon  to  his  own  flock.  But  his 
office,  as  a  Pastor,  requires  him  to  teach  them  all  their 
Christian  duties,  so  as  not  to  leave  them  ignorant  of 
any  of  them,  through  his  own  fault.  Whetiier  they 
practise  them  or  not,  after  having  been  taught  them, 
is  a  matter  for  self-examination  which  rests  between 
their  consciences  and  God, 


Instruction  XXXYI. 

FIFTH   COMMANDMENT. 

Murder; — Quarrelling ; — Anger ^  Revenge^  Ewcy^  and 
Hatred  ; — giving  Scandal^  and  bad  Example. 

What  is  the  Fijtli  Cummandment?—^'  Thou  shalt  not  kill." 
What  is  forbidden  by  the  Fifth  Commandment  ? — The  Fifth  Com- 
mandinent  forbids  all  wilful  murder,  hatred,  and  revenge. 


t 


FIFfH   COMMANDMENT. 


211 


hope  to 

,  is  it  a 

ou,  why 
J  power : 
aderance 

)ly  place, 
they  that 

reach  the 

thev  have 
unto  me  ; 
lan  should 

,  me  ;  for  *. 
f  I  preach 

Pa'^tor  to 
But  bis 

„  all  t\»eir 
yrnorant  of 
jther  they 
Ight  them, 
Is  between 


\Envy^  and 
\mple- 

lot  kill." 
I  Fifth  Com- 
revenge. 


Does  it  forbid  striking  ? — Yes  ;  as  also  anger,  quarrelling, 
and  injurious  words. 

Wh(U  else  .?— Giving  scandal,  and  bad  example. 

The  Fifth  Coininaiulment  is :  "  Thou  slialt  not  kill ;'' 
and  its  oeneral  dcsif/u  is  this:  to  diroct  us  in  what  re- 
gads  the  preservation  and  piotectioii  of  our  own  and 
neljilibor's  \\{\t  aii<l  person,  both  fis  to  soul  and  body. 

It  forbids  all  actions  that  may  have  any  (even 
renio  c)  teiidcncv  to  deHtroij  life  unjustly ;  .Mnd  even 
the  atiectioiis  of  the  soul  that  have  such  a  tendency: 
*'You  have  heard  that  it  was  said  to  them  of  old: 
Thou  shalt  not  kill ;  and  whosoever  shall  kill,  shall 
be  in  danger  of  the  judgment.  But  /  say  to  you, 
that  whosoever  is  angry  with  his  brother,  shall  be  in 
danot  r  of  the  judgment.'"  Anger  therefore,  and 
murder^  and  nil  the  intermediate  degrees  between 
them,  are  foibidden. 

I.  Murder  is  a  most  grievous  crime!  it  is  one  of 
the  four  sins  that  cry  to  heaven  for  vengeance:  "Cain 
rose  up  against  his  brother  Abel,  and  slew  him. 
And  the  Lord  said  to  Cain:  What  hast  thou  done? 
The  voice  of  thy  h7'other\s  blood  crieth  to  me  from 
the  eartUr^  The  crime  of  the  murderer  haunts  him 
day  and  night — his  conscience  cannot  rest — at  all 
times  he  seems  to  hear  God  saying  to  him  :  "  What 
hast  thou  done  ?  I  will  require  of  thee  blood  for  blood, 
life  for  life,  and  soul  for  soul."'  Some  murders 
are  more  heinous  than  others;  as,  for  instance,  killing 
those  who  are  consecrated  to  God,  or  who  are  the 
near  relatives  of  the  murderer.  When  persons  wil- 
fully cause  a  miscaniage,  they  are  guilty  of  a  real 
murder,  and  one  of  the  worst  kind,  because  it  is  the 


1  Miitt.  V.  21,  22. 
a  Gen.  iv.  8,  9, 19. 


s^f^'Exod.  xxi.  23. 
and  Ezecli.  xxxiii.  6,  S. 


212 


FIFTH   COMMANDMENT. 


murder  of  their  own  child,  as  to  its  soul  as  well  as  its 
body  !  We  may  hiwt'iilly  defend  ourselves  if  unjust- 
ly attacked ;  and  we  are  not  obliged  to  suffer  ourselves 
to  be  killed  in  order  to  spare  the  life  of  an  unjust 
aggressor.  Suicide,  or  self-murder,  is  also  forbidden 
by  this  Commandment ;  for  it  says  simply :  *'  Thou 
shalt  not  M/."  God  only  has  the  power  of  life  and 
death.  How  awful  it  is,  to  go  before  the  judgment- 
seat  of  God  uncalled  for,  as  the  suicide  does ! 

11.  Uncharitable  disputes, — contentions, — strifes, — 
quarrelling, — fighting,  and  the  like,  are  forbidden  by 
the  Fifth  Commandment. 

Why  are  these  forbidden?  \st,  Because  they  tend 
towards  murder:  "Injurious  words  go  before  blood.'" 
*'A  hasty  contention  kindleth  a  fire;  and  a  hasty 
quarrel  sheddeth  blood."  ^  2,dly,  Because  they  are 
injurious  to  the  person  of  our  neighbor,  by  afflicting 
either  his  mind  or  his  body,  ^dly,  Because  they 
are  opposed  to  fraternal  charity:  "  The  works  of  the 
flesh  are  manifest,  which  are. . .  .enmities,  contentions, 
wraths,  quarrels,  dissensions;. ..  .of  which  I  foretell 
you,  that  they  who  do  such  things  shall  not  obtain 
the  kingdom  of  God."' 

III.  Anger, — Revenge, — Envy, — and  Hatred  are 
also  strictly  forbidden. 

1.  What  is  Anger?  It  is  a  feeling  of  displeasure 
on  account  of  some  real  or  supposed  injury,  with 
some  desire  of  punishing  the  offender.  This  is  not 
always  sinful:  for,  there  is  just  as  well  as  unjust 
anger.  Anger  is  just  when  the  cause  of  it  is  just ; 
when  the  feeling  is  moderate,  and  suhjecit  to  reason ; 
ind  when  the  desire  of  punishment  is  proportioned 
to  the  offence,  and  not  from  a  spirit  of  revenge.     Tliis 


1  Eccli.  xxii.  80 


9  Eccli.  xxvlil.  IS. 


»  Gal.  V.  19,  20,  21. 


FIFTH   COMMANDMENT. 


'Jii'6 


II  as  its 
unjust- 
Qvselves 
[  unjust 
rbiddeti 
*^  Thou 
life  and 
,dgment- 

HrifeSj — 
idden  by 

they  tend 
3  biood.V ' 
i  a  hasty 
they  are 
J  afflicting 
ause  they 
)rks  of  the 
ntentioos, 
1  foretell 
ot  obtain 

latred  are 

[displeasure 
ijury,  'with 
^Hiis  is  not 

as   unju^i 

it  is  just; 

to  reason ; 

opovtioned 


is  rather  a  zeal  than  anger;  as  in  a  parent,  correcting 
his  child  for  having  done  evil:  "Be  angry  and  sin 
not."'  Anger  is  unjust^  when  any  one  of  the  above- 
mentioned  conditions  is  wanting.  Then  it  very  soon 
degenerates  into  revenge. 

2.  What  is  Revenge?  It  is  rendering  evil  for  evil, 
or  desiring  to  do  so.  There  is  a  sin  against  Charity, 
which,  as  St.  Paul  says,  "  is  not  provoked  to  auger ;" 
but  "  is  patient,  and  beareth  all  things,  endureth  all 
things."^  Revenge  is' quite  contrary  to  the  \irtue 
of  Christian  patience,  and  to  the  precept  of  returning 
good  for  evil.' 

3.  What  is  Envy?  It  is  a  repining  or  uneasiness 
at  another's  good,  as  lessening  one's  own.  This  is 
likewise  opposed  to  Charity,  which  "is  kind  and  e^ 
vieth  not.'""  St.  Paul  says:  "Rejoice  with  them  that 
rejoice,  and  weep  with  them  that  weep."*  But  envy 
leads  a  man  to  do  quite  the  contrary ;  and  it  even 
renders  his  disposition  conformable  to  that  of  the  devil, 
who,  through  envy,  grieves  at  our  happiness,  and  re- 
joices at  our  misery. 

4.  What  is  Hatred?  It  is  a  feeling  of  mind  which 
is  the  very  opposite  to  love ;  and,  therefore,  it  is  a 
direct  breach  of  that  great  Commandment  which  re- 
quires us  to  love  every  neighbor  as  ourselves.  Hatred 
is  a  state  of  mind  most  displeasing  to  God;  and  most 
gloomy  and  miserable  to  the  sinner. 

IV.  Giving  sccindcil,  or  bad  example^  is  also  forbid- 
den by  the  Fifth  Commandment;  being  destructive, 
not  indeed  of  the  body,  but  of  the  soul  of  our  neigh- 
bor. Scandal  is  any  word  or  action,  whit^h,  being  in 
itself  evil,  or  having  the  appearance  of  evil,  is  the  occa- 
sion of  sin  to  others.    There  are  three  kinds  of  scandal : 


ige.     This       1 

1  Ps.  iv.  5. 

3  Rom.  xii.  19,  20,  21. 

*  1  Cor.  xiii  4. 

1 

2  1  Cor.  xiil.  4,  5. 

1  Pec.  ili.  9. 

6  Koiii.  xli.  15. 

.  19.  20,  21.              1 

214: 


FIFTH   COMMANDMENT. 


1.  There  is  what  is  called  malicious  scandal;  or, 
doing  what  is  in  itself  evil,  either  with  the  intention 
of  causing  sin,  or  when  the  person  knows  or  ouffht  to 
know  that  it  will  cause  it,  or  that  it  is  calculated  to 
cause  it :  as  giving  bad  example  to  inferiors, — en- 
ticing others  to  sin, — ridiculing  virtue, — advising  or 
encouraging  what  is  sinful, — -flattering  others  for  do- 
ing evil, — uttering  immodest  words,  &c.  "Woe  to 
tlie  world  because  of  scandals.  For  it  must  needs, 
be  that  scandals  come ;  but  nevertheless,  woe  to  that 
man  by  whom  the  scandal  cometh."*  "He  that 
shall  scandalize  one  of  these  little  ones  that  believe  in 
nie,  't  were  better  for  him  that  a  millstone  should 
be  lirtnged  about  his  neck,  and  that  he  should  be 
drowned  in  the  depth  of  the  sea."'  The  company 
of  scandalizing  sinners  should  be  shunned  as  much 
as  possible ;  for  "  evil  communications  corrupt  good 
manners."* 

2.  There  is  likewise  what  is  called  the  scandal  of 
weak  brethren;  or,  doing  what  has  ow/y  the  appear- 
ance of  evil,  from  which  ignorant  or  weak  persons 
take  occasion  of  sin :  as,  for  instance,  when  a  person, 
who  is  lawfully  dispensed  with  from  the  law  of  absti- 
nence, eats  meat  on  a  forbidden  day  in  the  presence 
of  others,  forseeing,  or  having  reason  to  believe,  that 
they  will  take  scandal  at  it.  The  doing  of  this  and 
of  such  like  things,  which  are  not  evil,  but  merely 
have- the  appearance  of  evil,  is  not  a  sin,  except  when 
we  foresee,  or  have  reason  to  believe,  that  scandal  will 
be  taken  at  it;  and  when  circumstances  are  such  as 
to  require  us  to  remove  the  cause  of  scandal. 

3.  There  is  also  a  pharisaical  scandal,  or  scandal 
taken  but  not  given;    i.  e.,  when  a  person,  from  an 


>  Matt.  xviiL  6, 7. 


>  1  Cor.  XV.  33. 


SIXTH    COMMAin)MENT. 


215 


idal;  or, 
intention 

ought  to 
julated  to 
iovs, — en- 
ivising  or 
rs  for  do- 
"Woe  to 
lUst  needs. 
06  to  that 
"He  that 
,  believe  in 
)ne  should 

should^  be 
B  company 
d  as  much 
rrupt  good 

scandal  of 
the  appear- 
;ak  persons 
;n  a  person, 
:iw  of  absti- 
e  presence 
.•elieve,  that 
of  this  and 
but  merely 
xcept  when 
scandal  will 
lare  such  as 

al. 

I,  or  scandal 
,on,  from  an 

bor.  XV.  33. 


evil  and  malicious  disposition,  takes  scandal,  without 
any  reason,  at  our  actions,  and  even  at  good  actions ; 
putting  the  worst  construction  upon  them,  and  attrib- 
uting: them  to  some  bad  intention.  This  is  called 
Pharisaical  scandal,  because  it  is  such  as  the  Pharisees 
took  at  the  v^ords  and  actions  of  our  Blessed  Re- 
deemer. Evidently,  this  is  no  sin,  except  in  the  per- 
sons who  take  the  scandal.  We  are  not  to  avoid  do- 
ing good,  because  malicious  people  choose  to  take 
scandal  at  it. 

But,  as  to  real  scandal,  a^oid  every  thing  that 
would  really  give  cause  to  others  for  being  scandal- 
ized, and  .avoid  it  with  the  greatest  care ;  because 
scandal  is  a  very  grievous  crime,  being  a  spiritual 
•murder :  "  Woe  to  that  man  by  whom  the  scandal 
Cometh."  Strive  rather  to  set  good  example — to  lead 
others  to  virtue  :  "  Let  your  light  so  shine  before  men, 
that  they,  seeing  your  good  works,  may  glorify  your 
father  who  is  in  heaven."  * 


Instruction   XXXYII. 

SIXTH    AND   NINTH   COMMANDMENTS. 

Chaatity  commanded  ; — Impurity  forMddcn  ; — in  what 
this  Vice  consists  ; — its  Remedies. 

What  is  the  Sixth  Commandment? — "Thou  shalt  not  com- 
mit adultery." 

What  is  forbidden  by  the  Sixth  Commandment  9 — The  Sixth 
Commandment  forbids  all  kinds  of  sins  of  uncleanness  with 
another's  wife  or  husband. 

What  else  ?—A\\  other  kinds  of  immodesties, — by  kisses, 
touches,  looks,  words,  or  actions. 

And  what  ought  we  to  think  of  immodest  plays  and  comedies  ? — 
That  they  are  also  forbidden  by  this  Commandment,  and  it 
is  sinful  to  be  present  at  them. 

•      1  Matt,  V.  16. 


216 


SIXTH    COMMANDMENT. 


What  is  the  Ninth  Commandment  9 — "  Thou  shalfc  not  covet 
thy  neighbor's  wife." 

What  is  forbidden  by  the  Ninth  Commandment  ? — The  Ninth 
Commjindtnent  forbids  all  lustful  tiioughts  and  desires,  and 
all  wilful  pleasures  in  the  irregular  motions  of  the  flesh. 

The  Sixth  and  Ninth  Commandments  relate,  both 
of  them,  to  the  same  object;  and  they  liave  both  tfie 
like  design  :  for  they  both  relate  to  sensual  pleasures  ; 
and  for  the  purpose  of  directing  us  with  regard  to 
them.  By  these  two  Commandments,  impurity  is 
strictly  foibidden ;  and  chastity  is  commanded. 

I.  Chastity  is  a  mo'st  amiable  virtue  :  the  practice 
of  it  makt^s  us  rather  like  Angels,  than  the  fallen 
children  of  Adam :  it  renders  us  most  pleasing  in 
the  eyes  of  God.  It  was  for  this  virtue  that  tlie 
Blessed  Virgin  Mary  was  chosen  to  be  the  mother  of 
God ;  and  that  St.  John  was  beloved  by  Christ  above 
the  rest  of  the  Apostles.  Those  who  have  preserved 
their  chastity,  are  represented  in  the  Apocalypse,  as 
being  most  honored  in  heaven,  by  being  chosen  to 
be  the  immediate  attendants  of  our  Blessed  Saviour  : 
•'  These  are  they  who  are  not  defiled  with  women,  for 
they  are  Virgins :  these  follow  the  Lamb  whitherso- 
ever he  goeth."  * 

II.  This  amiable  virtuQ  is  sullied,  and  innocence 
lost,  by  every  defilement  of  imparity,  or  of  unlawful 
carnal  pleasure.  Every  impure  thought,  every  un- 
chaste desire,  and  every  indecent  action,  are  strictly 
forbidden ;  and  when  they  are  wilfully  and  deliber- 
ately consented  to,  they  are  mortal  sins,  as  is  evident 
from  the  declarations  of  Scripture, — from  the  punish- 
ments of  this  vice, — and  from  its  effects  on  the  sinner. 

1.  From  the  declaration  of  Scripture : — Our 
Blessed    Redeemer    tells    us,    that   "evil    thoughts, 

*  Apoc.  x\i.  4.    •  \ 


th( 


SIXTH   COMMANDMENT. 


217 


)t  covet 

e  Ninth 
ires,  and 
aesh. 

^te,  both 
both  the 
ensures ; 
eo'avd  to 
purity   is 

jd. 

3  practice 
Aie  fallen 
easing   in 

that  tie 
iiiotbev  of 
ivist  above 

preserved 
icalypse,  as 

chosen  to 

Saviour : 
Lvomen,  for 
Iwhitherso- 

innocence 
If  unlawful 
{every    "i^- 
ive  strictly 
id  deliber- 
is  evident 
the  punisii- 
[the  sinner, 
lure  :— Our 
fthouo'hts, 


adulteries,  fornications,  <fec.,  are  the  things  that  defile 
a  man."'  Sins  of  iuipunty  defile  both  soul  and  body. 
Now,  St.  Paul  says:  "Know  you  not  that  your 
members  are  the  temple  of  the  Holy  Ghost,  who  is  in 
you  ?. . .  .Know  you  not  that  you  are  the  temple  of 
God  ?  But  if  any  man  violate  the  temple  of  God, 
him  shall  Ood  destroy^  ^  "  Fornication,  and  all  un- 
cleanness,  let  it  not  be  so  much  as  named  among 
you,  asbecometh  Saints."'  Frequently,  in  Scripture, 
the  Almighty  expresses  his  hatred  of  these  sins,  by 
calling  them  ^''detestable  things^'' — '•''abominations:^^ 
"  Every  soul  that  shall  commit  any  of  these  abomina- 
tions, shall  perish  from  the  midst  of  his  people."'* 

2.  From  the  punishments  of  this  vice : — The  ter- 
rible judgments  which  have  been  executed  upon 
mankind,  on  account  of  the  vice  of  impurity,  show 
that  it  must  be  very  displeasing  to  God.  For,  being 
infinitely  y^s^,  God  never  inflicts  upon  any  sins  more 
punishment  than  they  deserve ;  but  being  infinitely 
merdfulj  he  may  inflict  much  less.  Now  he  has 
executed  the  most  severe  vengeance  upon  this  vice. 
For, 

First,  When  "  all  flesh  had  corrupted  its  way  upon 
the  earth,"  by  yielding  to  this  vice,  "  God  said :  I 
will  destroy  man,  whom  I  iiave  created,  from  the  face 
of  the  earth  ;  from  man  even  to  beasts  ;  for  it  repent« 
eth  me  that  I  have  made  them."  *  And,  in  accordance 
with  this  teriible  threat,  he  covered  the  earth  with  a 
universal  deluge,  which  destroyed  the  whole  human 
race,  except  Noe  and  his  family.* 

Secondly,  Wiien  the  inhabitants  of  Sodom,  and  of 
the  neighboring  cities,  gave  themselves  up  to  sins  of 


>  Matt  XV.  19. 

» 1  Cor.  vi.  19. 19 ;  liL  IT. 


'  Eph.  V.  8. 
*  Levit.  xviii. 
19 


»  Gen.  vl.  1  to  la 
29.       «  Gen.  vil.  21,  22,  28. 


218 


SIXTH   COMMANDMENT. 


the  flesh,  their  crimes  Vi  je  so  grievous,  that  the 
Scripture  says  thet/  cried  to  heaven  for  vengeance.^ 
And,  in  his  anger,  God  showered  d6wn  fire  and 
brimstone  from  heaven,  and  destroyed  them  all,  ex- 
cept Lot  and  his  family.** 

Thirdly^  Onan,  for  defiling  the  marriage-bed,  was 
struck  dead,  "  because  (says  the  Scripture),  he  did  a 
detestable  thing."' 

Fourthly^  Four-and-twenty  thousand  of  the  Israel- 
ites Wore,  on  one  occasion,  put  to  death  by  God's 
command,  for  crimes  which  they  had  committed 
against  the  Sixth  Commandment ;  i.  e.,  for  adultery 
and  fornication.* 

Fifthly^  Sins  against  this  Commandment  exckde 
those  who  die  guilty  of  them,  from  the  kingdom  of 
heaven,  and  condemn  them  to  everlasting  torments  ; 
*'  The  works  of  the  flesh  are  manifest,  which  are,  for- 
nication, uncleanness,  immodesty,  luxury  ;.  ..of  which 
I  fortell  you,  that  they  who  do  such  things  shall  not 
obtain  the  kingdom  of  God."'  *'But  (Almighty  God 
declares)  the  abominable ..,  ,&\\?\[  hnve  th^ir  por- 
tion in  the  pool  burning  with  fire  and  brimstone, 
which  is  the  second  death." " 

3.  From  the  fatal  effects  ivhich  this  vice  produces  on 
those  who  are  addicted  to  it : — For, 

Fii'st,  Sins  of  this  kind  darken  and  blind  the  un- 
derstanding ; — they  produce  great  hardness  of  heart, 
and  spiritual  insensibility ; — and  they  lead  to  many 
other  sins. 

Secondly^  When  habitual,  they  render  conversion 
very  diflScult ;  for  they  corrupt  the  heart  to  such  a 
degree,  as  seems  to  deprive  the  sinner  almost  of  the 


>  Gen.  xviii.  «iO,  21. 
s  Oen.  xix.  24,  25. 


•Gen.  xxxvili.  10. 
*  Numb.  XXV.  1  to  9. 


•  Gal.  V.  19,  21. 
'  Apoc.  zxi.  8. 


SIXTH   COMMANDMENT. 


219 


,l»at  the 
igeance.^ 
[ire   and 
L  all,  ex- 
bed,  was 
be  did  a 

le  Israel- 
by  God's 
ommitted 
■  adultery 

it  exclisfde 
ingdom  of 
torments ; 
ill  are,  tbr- 
.  .of  which 
s  shall  not 
ghty  God 
ir  por- 
brimstone, 


reduces  on 

the  lin- 
is  of  heart, 
to  many 


conversion 
to  such  a 
ost  of  the 

bl.  V.  19,  21. 
ipoc.  ssi.  8. 


power  of  resistance.  It  is  of  these  signs  chiefly,  that 
it  is  said :  "If  the  Ethiopian  can  change  his  skin,  or 
the  leopard  his  spots ;  you  also  may  do  well,  when 
you  have  learned  evil."*  And  again:  "His  bones 
shall  be  filled  with  the  vices  of  his  youth,  and  they 
shall  sleep  with  him  in  the  dust."'  By  a  habit  of 
sensual  indulgences,  the  sinner  becomes  so  hardened, 
that  the  most  awful  threats  can  make  no  impression 
upon  him. 

Thirdly,  The  vice  of  impurity  destroys  all  happi- 
ness, and  makes  life  a  complete  burden ;  it  disgraces 
the  sinner ;  ruins  his  health ;  and  ofttimes  brings  on 
a  most  loathsome  disease,  which  reduces  the  body, 
even  while  living,  to  a  state  of  putrefaction. 

III.  In  what  does  the  sin  of  Impurity  consist? — 
As  was  said  just  now,  all  kinds  and  degrees  of  this 
vice  are  strictly  forbidden ;  so  that  every  voluntary 
and  deliberate  consent  to  the  carnal  pleasure  of  im- 
purity, whether  it  be  in  thought^  word,  or  action,  is  a 
mortal  sin. 

Is  it  a  sin  to  have  immodest  thoughts  in  one's  mind  ? 
If  they  are  wilful,  yes ;  otherwise,  no. 

Is  it  a  sin  to  be  tempted?  No;  the  sin  consists  in 
either  wilfully  causing  the  temptation,  or  entertoining 
it,  or  taking  pleasure  in  it,  or  yielding  consent  to  it. 

Plays,  and  promiscuous  meetings  for  dancing,  are 
very  often  causes  of  temptations,  and  of  sins :  they 
are  dangerous,  and  should  therefore  be  avoided.  For 
"he  that  loveth  danger,  shall  pe"ish  in  it."'  By 
these  dangers,  thousands  have  lost  their  innocence. 
Hence,  the  Pastors  of  the  Cimrch  have  always  de- 
claimed against  them.  St.  Jolm  Chrysostom  says: 
"Can  any  one  touch  boiling  pitch,  and  not  be  defiled 


1  Jer.  xiil  23. 


a  Job  XX.  11. 


>  Eccli.  iii.  27. 


220 


SIXTH   COMMANDMENT. 


•with  it?"  And  the  Book  of  Proverbs  also  says: 
"Can  a  man  hide  fire  in  his  bosom,  and  his  garments 
not  burn  ?  or  can  he  walk  upon  hot  coals,  and  his 
feet  not  be  burnt  ?"  *  In  like  manner  it  mav  be  asked  : 
Can  you  wilfully  run  into  temptations  of  impurity, 
and  not  fall  a  prey  to  sin  ? 

IV.  Remedies. — You  cannot  avoid  these  sins,  with- 
out taking  the  necessary  pr>xautions^  and  using  the 
proper  means ;  which  are  these : 

1.  Fly  with  horror  all  occasions  that  are  calculated 
to  lead  to  sin :  such  as  mixed  dances,  dangerous 
interviews  with  persons  of  the  other  sex,  bad  com- 
pany; indeed,  all  that  tends  to  excite  iuproper 
thoughts,  or  to  inflame  the  passions,  ■, 

2.  Keep  a  strict  watch  over  yourselves ;  guarding 
especially  your  eyes  and  your  ears:  ''Turn  away 
thy  face  from  a  woman  dressed  up,  and  gaze  not 
upon  another's  beauty ;  for  many  have  perished  by 
another's  beauty,  and  hereby  lust  is  enkindled  as  a 
fire." « 

3.  Resist  toith  vigor  and  resolution^  and  immedi- 
ately, the  first  attacks :  "  Keslst  the  devil,  and  he 
will  fly  from  you."'' 

4.  Have  recourse  frequently  to  fervent  prayer^  and 
join  with  it  the  practice  of  mortification  :  "  And  as  I 
knew  that  I  could  not  otherwise  be  continent,  except 
God  gave  it  (and  this  also  was  a  [>oint  of  wisdom,  to 
know  whose  gift  it  was) ;  I  went  to  the  Lord,  and 
besought  him  with  my  whole  hearth ^  ''This  kind  of 
devil  (the  unclean  spirit)  is  not  cast  out  but  by  jirayer 
and  tasting.*'*  "I  chastise  my  body,  ani  bring  it 
into  subjection ;  lest,  perhaps,  when  I  have  pi'efiched 


»  Prov.  vi.  27,  23. 
a  Eccli.  ix.  S. 


'  JatnfcS  iv.  7. 
*  Wis. I.  viii.  21. 


»  Matt  xvli.  20. 


SEVENTH  COMMANDMENT. 


221 


>  says: 
armenta 
and  his 
)  asked : 
inpuvity, 


ns, 


witli- 


.sing  the 

alculated 
augerous 
^ad  com- 
iir  proper 

guarding 
iiMi    away 

gaze  not 
fi'ished   by 

died  as  a 

IMMEDI- 

n\,  and  he 

|m?/<3r,  and 
And  as  I 
mt,  except 
isdoni,  to 
Lord,  and 
,s  kind  of 
bv  prayer 
|l    bring  it 
preached 

evil.  20. 


to  others,  I  myself  should  become  a  cast-away ^^^ 
**  If  you  live  according  to  the  fleshy  you  shall  die  ;  but 
if,  by  the  spirit,  you  mortify  the  deeds  of  the  flesh, 
you  shall  live."' 

6.  Practise  humility^  and  place  great  confidence  in 
God. 

6,  Be  devout  to  the  Blessed  Virgi.t,  Mary 


Instruction  XXXYIII. 

SBVKNTH   AND  TKNTII   COMMANDMRNTS. 

Acts  of  Injustice  ; — Restitution  to  he  made  ; — OovetouS' 

ness  to  he  avoided. 

,    What  is  the  Seventh  Commandment  9 — "  Thou  shalt  not  steal." 

What  is  forbidden  by  the  Seventh  Commandment  ? — The  Seventh 
Commandment  forbids  all  unjust  taking  away,  or  keeping 
what  belongs  to  another. 

What  else  ? — All  manner  of  cheating  in  buying  and  selling  ; 
or  in  any  other  way  wronging  our  neighbor. 

Must  we  restore  ill-gotten  goods  ? — Yes,  if  we  are  able  ;  or  else 
the  sin  will  not  be  forgiven  :  we  must  also  pay  our  debts. 

What  is  the  Tenth  Commandment? — "Thou  shalt  not  covet 
thy  neighbor's  goods." 

What  is  forbidden  by  the  Tenth  Commandment  9 — The  Tenth 
Commandment  forbids  all  covetous  thoughts  and  unjust  de- 
sires of  our  neighbor's  goods  and  proflts. 

The  Design  of  these  two  Commandments  is,  to 
direct  us  in  our  duties  towards  our  neighbor,  with 
regaid  to  his  property  and  temporal  goods  ;  requiring 
us  to  act  honestly  towards  him,  by  forbidding  all  kinds 
of  injustice^  whether  it  be  in  stealing  from  him, — in 
cheatinsf  or  defraudins:  him, — in  deceiving  or  over- 
reaching  him  in  business, — in  imposing  upon  him, — 
in  wilfully  damaging  his  possessions,  in  coveting,  <fec. 


1 1  Oor.  ix.  27. 


19« 


9  Rom.  vlii.  13. 


222 


SEVENTH   COMMANDMENT. 


I.  Tho  Seventh  Coinmandmcnt  forbids  all  unjust 
taking  away  or  retaining  what  belongs  to  another 
person,  against  his  will.  If  this  bo  done  by  secret 
fraud,  it  is  called  theft;  if  by  open  violence,  it  is 
called  rubbery.  This  i»  always  a  sin ;  which  is  greater 
or  les"*,  according  to  the  amount  of  the  injury  done, 
and  to  tlie  disposition  of  him  who  does  it.  For  it  is 
a  greater  sin  to  steal  twenty  shillings,  than  to  steal 
one.  But  if,  in  stealing  the  one  shilling,  a  person 
had  the  actual  disposition  and  intention  of  stealing 
twenty ;  then  his  (juilt  is  the  same  as  if  the  twenty 
had  been  stolen.  Although  the  trifling  amount  of  an 
injustice  committed,  and  the  absence  of  all  disposition 
to  commit  a  greater,  may  render  this  sin  venial;  yet 
injustice  is,  in  its  own  nature,  a  mortal  sin.  Thus, 
St.  Paul  says  :  "  You  do  wrong  and  defraud  ;  and 
that  to  your  brethren.  Know  you  not  that  the  unjust 
shall  not  possess  the  kingdom  of  God  ?  Do  not  err : 
neither  idolaters,  nor  thieves,  nor  covetous  persons, 
nor  extortioners,  shall  possess  the  kingdom  of  God." ' 
Again,  he  says:  "This  is  the  will  of  God,.... that 
no  man  overreach,  nor  circumvent  his  brother  in 
business  :  because  the  Lord  is  the  avenger  of  all  these 
things."' 

By  these  transgressions  against  the  Seventh  Com- 
mandment, we  violate  two  very  iipportant  virtues, 
viz.,  Charity  and  Justice ;  and  we  act  in  direct  op- 
position to  this  precept  of  Christ :  "  As  you  would 
that  men  should  do  to  you,  do  you  also  to  them 
in  like  manner."* 

Almighty  God  frequently  punishes  sins  of  injustice 
by  executing  vengeance  even  in  this  life  :  "  Ho  that 
hath  gathered  riches,  and  not  by  right,  in  the  midst 


» 1  Cor.  vL  8,  V,  10. 


a  1  Thess.  Iv.  8, 6. 


>  iMke  vL  81. 


SEVENTH   COMMANDMKNT. 


223 


unjust 
\other 
secret 
1,  it  is 
greater 
J  done, 
or  it  is 
to  steal 

person 
stealing 

twenty 
[it  of  an 
iposition 

lial;  ye^ 
.  Thufi, 
id;  and 
16  unjust 

not  err ; 

persons, 

f  God." ' 
....that 
other  in 
all  these 

lith  Corn- 
virtues, 
[irect  op- 
)U  would 
to  them 

injustice 
^  Ho  that 
the  midst 

Luke  vl.  81. 


of  his  (lay-^  lie  shall  leave  them."'  Honesty,  tliere- 
fore,  is  tli(!  best  policy;  for  ill-gotten  gooils  seldom 
pros/tcr:  "  Some  distribute  their  own  goods  and  grow 
richer;  some  take  what  is  not  their  own,  and  are 
always  in  want.'" 

There  are  mam/  ways  by  which  persons  become 
guilty  of  injustices : 

1.  15y  unjustly  taking  away  or  keeping  what  be- 
longs to  atioihei",  against  the  owner's  will ; — 

2.  Jiy  destroying  or  damaging  another's  property 
wilfully  and  maliciously,  or  niischievonsly  ;— 

3.  IJy  passing  b  id  money  knowingly  ; — 

4.  By  selling  things  for  what  they  are  not,  or  con- 
cealing their  defects; — 

5.  By  taking  undue  advantage  of  a  person's  igno- 
rance, or  of  his  necessities ; — 

0.  By  servants  wasting  their  master's  goods ;  or 
giving  meat  and  drink  to  others,  without  his  knowl- 
edge, and  against  his  will ; — 

7.  By  workmen  doing  their  work  insufficiently,  or 
idling  away  the  time  for  which  they  are  hired ; — 

8.  By  persons  in  trust  taking  bribes  to  overlook 
injuries  done  to  their  employer; — 

9.  By  contracting  debts,  without  any  prospect  of 
paying  them;  or  by  refusing  to  pay  just  debts.  Debts 
should  be  paid  when  due  if  required  then :  for  a  re- 
fusal to  pay  them  is  an  unjust  retaining  of  what  be- 
longs to  another ;  it  causes  loss  to  the  creditor,  and 
frequently  occasions  his  failure  in  business  ; — 

10.  By  defrauding  laborers  of  their  wages: 
"The  cry  of  them  hath  entered  into  the  ears  of 
the  Lord;"' 

11.  By  oppressing  the  poor  and  helpless:   "i>e- 


1  Jer.  xvll.  11. 


a  Prov.  xi.  24. 


*  James  v.  4. 


224 


SEVENTU   COMMAND^IENT. 


fraud  not  tlie  poor  of  alms. . .  .Bow  down  thy  ear  to 
the  poor,  and  pay  what  thou  om)C«/;"' 

12  By  usury ;  i.  e.,  by  requiring  and  taking  for 
tlie  loan  of  money,  more  than  is  allowed  by  public 
authority,  without  any  just  grounds.  This  is  an 
oppression — it  is  taking  advantage  of  a  neighbor's 
necessity.  "Do  good  and  lend,  hoping  for  nothing 
thereby."' 

II.  When  these  or  other  injustices  have  been  com- 
mitted, what  is  required  to  be  done?  Restitution 
must  be  made,  by  giving  back  what  has  been  taken 
away,  or  its  value ;  or  by  repairing  the  damage  which 
has  been  done.  This  is  of  strict  obligation,  if  we  are 
able  to  do  it.;  but  if  we  are  not  able,  then  we  mus^t 
be  in  a  disposition  to  do  it,  when  we  shall  become 
able,  otherwise  the  sin  will  not  be  forgiven.  And 
this  obligation  of  making  restitution  and  compensa- 
tion, rests  not  only  on  the  person  who  has  performed 
the  unjust  act,  but  also  on  every  one  who  has  been  a 
real  and  guilty  cause  of  it. 

III.  As  a  nieans  of  avoiding  injustices,  we  should 
banish  (according  to  the  Tenth  Commandment)  all 
dispositions  to  covetousness ;  and  we  should  rely  on 
divine  Providence. 

What  is  covetousness  f  It  is  having  too  great  a 
desire  and  concern  for  money  or  possessions,  so  as 
to  set  one's  heart  upon  them.  There  are  two 
kinds  of  covetous  persons:  Ist^  Those  who  love 
HKmey  so  much  as  to  take  uvjuat  means  of  getting  it : 
*' There  is  not  a  more  wicked  thin"'  than  to  love 
money  ;  for  such  a  one  setteth  even  his  own  soul  to 
sale. . .  .Nc»tliing  is  more  wicked  than  the  covetuus 
man."^     2t//?/,  Those    who   do  not  indeed    take  un- 


VEccll.  iv.  1, 8. 


a  Luke  vJ.  85. 


8  Eccli.  X.  9, 10. 


f  ear  to 

dug  foi' 
^  public 

,s   is   an 
jiglibov's 

nothing 

een  com- 
estitution 
en  taken 
o-e  which 
if  wo  are 
we  mu's^t 
II  become 
ren.     And 
coinpeusa- 
performed 
[las  been  a 

\\SQ  sbouhl 

foment)  all 

Id  rely  ou 

)0  gvent  a 
jions,  so  as 
are    two 

who  love 
lij;;etting  it: 
lin  to  love 
Iwn  soul  to 

e  t'ovetwus 
take  un- 

li.  X.  9, 10. 


SEVENTH   COMMANDMENT. 


225. 


just  ways  of  getting  money,  but  pursue  it  loo  ardently^ 
and  possess  it  too  closely  or  fondly  :  *'  If  riches 
abound,  set  not  the  heart  upon  thein." '  "  Thou 
fool !  this  night  do  they  require  thy  soul  of  thee  : 
and  whose  shall  those  things  be  which  thou  hast  pro- 
vided ?" ' 

How  may  persons  know  when  they  are  covetous? 
They  may  know  it  by  ueir  conduct  in  acquiring^  poS' 
sessiny^  or  losing. 

1.  In,  acquiring  : — If  they  let  their  mind  be  habit- 
ually occupied  about  their  interests ;  or  neglect  their 
spiritual  duties,  for  the  sake  of  earthly  gains ;  they 
may  then  conclude  that  they  are  not  free  from  covet- 
ousness. 

2.  In  possessing  : — If  their  possessions  m^dve  them 
proud  and  haughty, — if  they  trust  in  them, — if  they 
are  too  sparing  to  themselves, — or  hard-hearted  to 
the  poor, — if  they  cannot  pay  their  debts,  without 
feeling  great  difficulty  in  parting  with  the  money  ; 
then  also  they  are  to  believe  that  they  are  covetous. 

3.  In  losing : — If  they  are  very  fretful,  uneasy, 
and  allow  their  peace  of  niind  to  be  habitually  dis- 
turbed at  every  loss  that  happens  to  them ;  they 
may  then  likewise  conclude  that  they  are  covetous. 
Riches,  to  a  good  maUj  may  be  compared  to  his 
clothes,  which  are  put  off  without  pain ;  but,  to  a 
covetous  man,  they  may  be  compared  to  his  skin, 
which  is  not  put  oti"  without  great  torment.  The  good 
man  receives  losses  with  resignation  :  when  they  be- 
fall him,  he  can  say  with  holy  Job  :  "  The  Lord  gave, 
and  the  Lord  hath  taken  away  ;  as  it  hath  pleased 
the  Lord,  so  is  it  done ;  blessed  be  the  name  of  the 
Lord."  3 


1  Ps.  1x1. 11. 


a  Luke  xii.  20. 


8  Job  1.  21. 


w 


Wi^*'i' 


\J]    'I 


226 


EIGHTH  COMMANDMENT. 


The  good  man  relies,  not  on  earthly  possessions, 
but  on  Providence  ;  according  to  the  injunction  of 
Christ,  who  says:  "Be  not  solicitous,  saying:  What 
shall  we  eat,  or  what  shall  we  drink,  or  wherewith 
shall  we  be  clothed  ?  for  your  Father  knoweth  that 
you  have  need  of  al!  these  things.  Seek  ye  therefore 
first  the  kingdom  of  God,  and  his  justice;  and  all 
these  things  shall  be  added  unto  you."  ^ 


Instruction  XXXIX. 

EIGHTH  COMMANDM  ISN'T. 

Lies  ; — Hash  judgment^  Calumny^  and  Detraction. 

What  is  the  Eighth  Commandment  9 — "Thou  shalt  not  bear 
false  witness  against  thy  neighbor." 

What  is  forbidden  by  t/ie  Eighth  Commandment  ? — Tlie  Eighth 
Commandment  forbids  all  false  testimonies,  rash  judgments, 
and  lies. 

What  else  9 — All  backbiting  and  detraction,  or  any  words 
or  speeches,  by  which  our  neighbor's  honor  or  reputation  is 
any  ways  hurt. 

What  is  he  bound  to  do  who  has  injured  his  neighbor  by  speaking 
ill  of  him  9 — He  must  make  him  satisfaction  and  restore  his 
good  name  as  far  as  he  is  able. 

The  Eighth  Commandment  is:  "Thou  shalt  not 
bear  false  witness  against  thy  neighbor.'"*  and  its  de- 
sign is,  to  direct  us  in  what  we  owe  to  truth  ;  and 
also  in  the  duties  which  we  owe  to  our  neighbor,  with 
regard  to  his  reputation.  It  forbids  lies  of  every  kind  ; 
and  all  unjust  injuring  of  our  neighbor's  character, 
either  by  rash  judgments,  or  by  calumny  or  detraction. 

I.  What  is  a  lik  ?  It  is  any  word  or  action 
whereby  (for  the  purpose  of  deceiving)  we  give 
others  to  understand  what  we  believe  at  tlie  time  to 


1  Matt  vi.  81,  32,  33. 


3  Esod.  XX.  10. 


EIGHTH   COMMANjDMENT. 


227 


ssions, 
Lion  of 
What 
erewith 
th  that 
tievetbre 
iind  all 


"action,  \ 
t  not  bear 

Che  EigWb 
judgments, 

any  words 
eputation  is 

hy  speaUng 
restore  bis 

shalt  not 
.nd  iisde- 
\ruth;  and 
^hbov,  with 
jvew  kind  *, 
character, 
detraction, 
or    action 
^)    we   give 
fciie  time  to 


be  false;  or,  in  the  words  of  St.  Augustine,  it  is 
"having  one  thing  in  the  mouth,  and  another  in  the 
mind." 

Are  all  lies  sins?  Yes,  if  deliberately  wilful:  "A 
lie  is  a  foul  blot  in  a  man." '  But  every  lie  is  not  a 
mortal  sin;  for  there  are  some  kinds  which  are 
venial :  as,  lies  of  mere  jesting,  or  of  excuse,  &c.,  when 
they  do  no  injury  to  any  one.  Is  it  never  lawful  to 
tell  a  lie,  even  though  great  advantage  may  arise 
from  it  ?  No ;  we  must  not  do  evil,  that  there  may 
come  good  from  it.' 

Are  not  some  lies  mortal  sins?  Yes;  as  is  evident 
from  the  declarations  of  Scripture  :  "The  mouth  that 
belieth  killeth  the  soul."^  "Lying  lips  are  as  abom- 
ination to  the  Lord.'"*  "All  liars  shall  have  their 
portion  in  the  pool  burning  with  fire  and  brimstone." ' 

When  are  they  rportal  sins  ? 

1.  When  told  to  oppose  the  great  truths  of  Re- 
ligion ; — 

2.  When  to  praise  vice,  or  condemn  virtue  :  "  Woe 
to  you  who  call  good  evil  and  evil  good  ;"^ 

3.  AVhen  to  protect  or  forward  wickedness ; — 

4.  W^hen  to  injure  one's  neighbor  in  any  thing  of 
consequence ; — or  when  a  person  foresees,  or  has 
reason  to  believe,  that  his  lie  will  cirase  such  an 
injury  ;— 

5.  When  a  person  foresees,  or  ought  to  foresee,  that 
it  will  be  the  cause  of  great  scandal  to  others  ; — 

6.  When  lies,  though  otherwise  venial,  are  con- 
firmed by  oath ; — 

7.  When  persons  break  their -promise  in  matters 
of  consequence.     For  promises  (made  and  accepted) 


»  EccH.  XX.  26. 
3  Koin.  iii.  8. 


»  Wi«d,  i.  11. 
4  Prov.  xii.  22. 


•  Apoc.  xxt  8. 

•  I».  V.  20. 


« 


i 


228 


EIGHTH   COMMANDMENT. 


:%v;j 


give  a  full  right  to  the  thing  promised :  they  are  of 
strict  obligation.  The  breach  of  thein  is  a  double 
sin,  being  a  violation  oi  justice^  as  well  as  of  truth. 
Equivocations  and  mental  reservations  improperly 
such)  are  lies,  and  therefore  forbidden  by  the  Eighth 
Conunandment. 

II.  Th's  Commandment  forbids  all  unjust  injuring 
of  our  neighbor's  character;  whether  it  be  in  one's 
own  mind  only,  by  rash  judgments;  or  in  the  minds 
of  others,  by  calumny  and  detraction. 

1.  What  is  RASH  JUDGMENT  ?  It  is  judging  evil 
without  reasonable  grounds,  as, 

First,  When,  at  first  sight,  fiom  a  person's  loQks, 
we  form  a  bad  opinion  Ci"  him  ; —  ' 

Sccondhj^  Wheu  we  attribute  good  or  indifferent 
actions  to  bad  intentions ; — 

Thirdly,  When  from  his  past,  we  judge  of  the 
present  state  of  a  person  ;  or,  from  the  present,  we 
judge  of  his  past  or  future  state ; — 

Fourthly,  When  we  condemn  any  one  without 
hearing  him,  or  without  hearing  both  sides  of  the  case. 

These  rash  judgments  are  uncharitable  and  sinful : 
"  Charity  thiiiketh  no  evil,"  but  "  hopeth  all 
things." '  "  Judge  not  that  you  may  not  be  judged."  ^ 
"Condemn  not,  and  vou  shall  not  be  condemned."* 
They  betray,  moreover,  a  coriupted  heart;  for  "out 
of  the  abundance  of  the  heart  the  mouth  speaketh."^ 
"Why  seest  thou  the  mote  in  tiiy  brother's  eye,  but 
the  beam  that  is  in  thine  own  eye,  thou  considereth 
not."*  "For  wherein  thou  judgest  another,  thou 
condemnest  thyself:  for  thou  dost  the  same  things 
which  thou  judgest."^ 


1 1  Cor.  xiii.  5,  7. 
9  Matt  vii.  1. 


8  Luke  vl.  87. 
*  Matt  xii.  81. 


•  Luke  vi.  41. 
«  Kom.  il.  1. 


EIGUTH   COMMANDMENT. 


229 


J  are  of 
double 

,f  truth. 

properly 
Eio;hth 


injuring 

in  one's 

he  Illinois 

iging  evil 

>n's  loolvs, 

indifferent 

^ge  of  the 
present,  we 

^Q   without 
of  the  case, 
and  sinful : 
lopeth     al| 
eiudo-ed.""^ 
ndemned. 
for  ''out 
peaketh." 
r's  eye,  but 
consulercth 
other,  tliou 
ame  things 


But  suppose  there  are  strong  proofs,  is  it  then  sin- 
ful ?  No,  if  there  be  these  two  conditions :  1«/,  if 
the  proofs  be  well  founded :  and,  2dlt/,  if  the  person 
be  heard  in  his  own  defence,  or  if  both  sides  of  the 
case  be  duly  considered.  Appearances,  however 
strong,  are  not  to  be  relied  upon,  for  they  often  de- 
ceive us.  {Examples :  How  stiong  and  suspicious 
were  the  appearances  against  Benjamin,  when  he  was 
ac(;used  of  having  stolen  Joseph's  silver  cup  ;  and 
when,  upon  search  being  made,  it  was  found  con- 
cealed in  his  sack?  and  yet  he  was  innocent  of  the 
crime.^  How  strong  also  were  the  appearances,  and 
how  satisfactory  did  they  seem  to  be  in  the  eyes  of 
the  people,  against  Susanna,  in  Babylon,  when  two 
judges  accused  her  of  adultery,  and  appeared  as  eye- 
witnesses against  her  ?  Upon  their  testimony  she  was 
condemned ;  but  still  she  was  innocent,  as  Daniel 
aftei- wards  proved,  by  examining  the  two  judges  sep- 
aiatelv.  and  convicting;  them,  out  of  their  own  mouth, 
of  having  borne  false  testimony  against  her.)' 

2.  What  is  ckhvuiKY  or  slandek?  It  is  speaking 
evil  of  our  neighbor,  when  we  know  it  to  be  false. 
What  is  DETRACTION  ?  It  is  speaking  ill  of  our 
neighbor,  when  we  know  it  to  be  true^  but  secret  o. 
only  known  to  a  few. 

Calumny  and  Detraction  are  grievous  sins,  being 
against  both  Charity  and  Justice.  They  are  fre- 
quently the  cause  of  anger, — hatreds, — animosities, — 
quarrels,  &c. ; — and  they  spring  from  a  depraved 
and  malicious  heart:  "They  have  whetted  their 
tono-ues  like  a  sword."  ^  "  His  words  are  smoother 
than  oil ;  and  the  same  are  darts."''     Again  :  ''They 


kuTce  vl.  41. 
iBom.  il-  !• 


*  Gen.  xliv.  1,  &c. 
»  Dan.  xiii.  1,  &c. 


8  P8.  Ixili.  4. 
*  Ps.  liv.  20. 


20 


230 


EIGHTH   COMMANDMENT. 


have  sharpened  their  tongues  like  a  serpent,  and  the 
venom  of  asps  is  under  their  lips.'" 

Some  persons  are  so  given  to  .these  sins,  that,  as 
soon  as  they  have  heard  any  thing  against  their 
neighbor,  off  they  go,  and, — "  Have  you  heard  what 
such  a  one  has  done  ?  I  could  not  have  believed  it ! 
But  I  fear  it  is  too  true  ;  and  if  you  will  promise  me 
not  to  speak  of  it  again,  I  will  tell  you."  Then  out  it 
comes,  and  involves  both  of  them  in  sin. 

When  they  know  no  evil  of  their  neighbor,  or 
hear  him  praised  for  some  good  which  they  cannot 
deny:  "Ah{  well!  (they  will  say),  he  is  not  the 
man  the  world  takes  him  to  be.  For  my  partj; — 
but  T  will  say  nothing;  for  least  said  is  soortest 
mended."  Or  they  will  shake  their  head,  and  put  on 
a  significant  smile,  with, — '*  I  could  say  something,  if 
I  chose."  This  is  most  uncharitable,  unjust,  and 
malicious  :  "  They  have  whetted  their  tongues  like  a 
sword."  ^ 

Sometimes  they  will  even  pretend  esteem;  but 
only  to  give  greater  effect  to  their  detraction.  Thus 
they  will  say  :  "  He  is  a  person  I  have  great  esteem 
for,  for  he  has  some  good  qualities,  but  I  am  sorry 
to  find  he  is  given  to  such  and  such  things."  "I 
always  looked  upon  him  as  a  good  man ;  but  it  is  a 
pity  he  is  not  more  on  his  guard  against  such  a  prac- 
tice." These  huts^  at  the  end,  are  like  the  sting  in  a 
serpent's  tail — they  carry  venom  with  thein  :  "  Their 
words  are  smoother  than  oil,  and  the  same  are 
darts." ^     "  The  venom  of  asps  is  under  their  lips."* 

May  we  never  speak  of  our  neighbor's  faults,  or 
make  them  known  to  others  ?     Sometimes  we  may 


i  Ps.  cxxxix.  A, 
3  Pa.  Ixiii.  4. 


«  Ps.  liv.  20. 
<  Ps.  cxxxis.  4. 


and  the 

that,  as 
st  their 
ii'd  what 
ieved  it  1 
)mise  me 
en  out  it 

rhbov,  or 
3Y  cannot 
not  the 
J  part  J— 
[3  soortest 
,nd  pnt  on 
nothing,  if 
njust,    and 
rues  like  a 

,eem;  hut 
on.  Thus 
eat  esteem 
am  sorry 


mgs. 


BUT  it  IS  a 
ich  a  prac- 
sting  in  a 
""Their 


m 


same   are 
i\\  nps. 
s  faults,  or 
es  we  raay 


r.20. 
xxls.  4. 


EIGHTH   COMMANDMENT. 


231 


and  even  ought ;  for,  we  may  speak  of  them  (with 
the  view  of  getting  the  evils  corrected)  to  those 
whose  business  or  duty  it  is  to  correct  them ; — we 
may  speak   of  them,  also,  when   it   is  necessary  to 


guard    others 


1  gainst 


injury ; — we    may    likewise 


speak  of  them,  when  the  evil  is  quite  'public^  and  we 
speak  of  it  merely  as  a  public  event,  without  taking 
pleasure  in  speaking  of  it  as  an  evil  in  our  neighbor. 

It  is,  then,  a  sin  to  speak  with  pleasure  of  the 
known  faults  of  our  neighbor  ?  Yes ;  it  is  what  is 
called  backbiting:  it  is  not  doing  as  we  would  be 
done  by. 

Carrying  tales  backwards  and  forwards,  so  as  to 
make  mischief  among  neighbors,  is  uncharitable,  and 
sinful :  ''The  tale-bearer  shall  defile  his  own  soul,  and 
shall  be  hated  by  all"  ' 

Is  it  also  a  sin  to  listen  to  calumny,  detraction, 
and  backbiting?  Yes,  when  we  consent  to  it,  or 
take  pleasuie  in  hearing  it ;  or  when,  by  our  atten- 
tion, questioning,  tfec,  we  encourage  the  detractor 
to  go  on. 

Instead  of  listening  to  detractors,  we  should  sMm 

their   company:    "My  son have   nothing   to  do 

with  detractors."^  "Jledge  in  thy  ears  with  thorns, 
and  hear  not  a  wicked  tongue."^  If  obliged  to  hear, 
then  take  the  part  of  the  person  against  whom  the 
detraction  is  directed  ; — or  reprove  the  detractor ; — 
show  displeasure; — or  turn  aside; — or  introduce 
some  other  subject  of  conversation,  which  if  done 
abruptly,  will  serve  as  an  admonition  to  the  d(!tractor. 

Calumniators  and  detractors,  who,  by  their  evil- 
speaking,  have  lessened  the  reputation  of  others,  or 
have  caused  them  to  suft'er  any  other  loss,  are  obliged 


1  Eccli.  xxi.  81. 


a  Prov.  xxiv.  21. 


3  Eccli.  xxviil.  28. 


232       NINTH   AND   TENTH   COMMANDMENTS. 


to  make  sati>fHction,  by  refracting  what  tliey  have 
said,  it"  it  were  false;  and  by  repairing  the  whole 
injury  in  wliniever  way  they  can. 

Tliis  obligation,  togetl.er  with  the  injustice  and  un- 
charitableness  of  these  sins,  should  lead  you  to  avoid 
them  with  the  greatest  care;  and  should  i  ake  you 
ready  (as  the  wise  man  exhorts)  even  to  "  melt  down 
your  gold  and  silver,  in  order  to  make  a  balance  for 
your  words,  and  a  just  bridle  for  your  mouth.' 


'U 


Instruction  XL. 


NINTH   AND  TENTH   COMMANDMENTS. 


The  Government  of  the  Heart; — Evil  Thoughts  and  De- 
sires ; —  Temptatio7i8  arising  therefrom; — the  Means 
to  he  employed  against  them. 

What  is  the  Ninth  Commandmeni  ? — "Thoushalt  not  covet 
thy  neighbor's  wife." 

What  in  forbidden  hy  the  Ninth  Commandment  ? — The  Ninth 
Comniaudment  forbids  all  lustful  tboughts  and  desires,  and 
all  wilful  pleasures  in  the  irregular  motions  of  tbe  flesh. 

What  is  the  Tenth  Commandment  ? — "  Thou  shalt  not  covet 
thy  neighbor's  goods," 

What  is  forbidden  hij  the  Tenth  Coinmandment  9 — The  Tenth 
Commandment  forbids  all  covetous  thoughts  and  unjust 
desires  of  our  neighbor's  goods  and  protits. 

The  Ninth  and  Tenth  Commandments  have,  in 
great  measure,  been  explained  in  the  Instiuciions  on 
the  Sixth  and  Seventh.  f 

The  Sixth  and  Seventh  Commandments  forbid  all 
actions  contrary  to  chasritv  and  justice;  the  Ninth 
and  Tenth  forbid  all  wilful  thouyhts  and  desires  con- 


1  Eccli.  xxviii.  29. 


\ 


ctions  on 


J^INTH  AKD   TENTH  CO^A^I>MEKTS.        233 

trary  to  those  two  virtup,     Ti.  ,•    j    . 

to  teach  „s  the  prope,    4,  J^""  f"ff",  H'crofce,  i, 

desiies;  that  is  to  sav  tl,!  "  '''^'"""  "'0"fflits  and 

f  I-  Nothing  is  o?;  ':trr"'"^"'''^'''«''«»'-r 

«OVEKN„EXXOF   T„.  CuT  •    fZ^K'""',  *''""     *''« 

he  causs  of  all   the  oth  r'sit  '^""i^^""^  "f  it  is 
»i;o.n  the  heart  (when  ,  ornn        T  '^*>"""'t-     For, 
'pith  evil  thon^hts  m  ,        '^    F",''^  governed)  come 
t^ieftMalse  testC'ieTh  1?/  '''^"^'■"''''  f""dZZ 
of  wickedness..     ^"^  oKf*"^.? '    '"f"^  »"  '^'"^^ 
l'««'',  the   mouth   speaketh      A      ''^T'^''"<=«  of  the 
«  good  treasure,  br  no-oH,   V   ft  S°od  man,  out  of 
»"  evil  man,  out  of  "f     •■  .       ^°'"'  """S^;   »"d 
evil   things."'    The  J      "'  ^''''^"'•«.  b'inst^h  forth 

-d 'dispositions  o"l"::.,nf'"'"  ?1?  '^«  dets 
coDdnct  he-good  or  eviV  it  ' '?  "'"  «•"•  outward 
■""St  be,  that  we  sk^J,  ^^V"  ""l^ortant,  then  it 
the  heart  *'"''^  P'^Pe'''/  yom-«  and  reyulate 

Ai.   Evil    Tiiouoma 
is  a  sin  to  ,ay  or  to  X  tf"  ^^^^^^^-     Whatever  it 

>°  thought  o^r  Jes?e     .' Ev?^  ?!  '"'  k^'^^  '«  '»««'    o 
"'■{fon  to  the  Lord.""    Ini"V '°"S'"«.«'-e  an  abo.ni- 

eily  consists  in  *!,»  ^;;  •..  '  ""*  "'«''««  of  sin  nron 
~«»«^<o/Lw„  "wr""'"  "'■"'e  hea,t-"„'^2" 
«n  to  ;«.^  „ftTL  \rJi°T''I  '''^"  '"Ok  on  a  wom- 
"■ith  her  in  hi.  t^ar^^^' tsT^^^ r'^T'''^'^  adultery 
h''eaks  his  fast  >t,,o»  W,/±3  M '^  ^'"^"  »  P'"-so» 
he  ,s  obliged  to  fas^the  oJ^^w'  ^•°"  "-^^/^^hen 
the  same,  as  when   h^  b  e-.hs  hl7  ^°'  '^  ''■^'■""'y 


^  Matt.  XV,  19 
Matt.  xii.  84,  35, 


20» 


4  £"■"/•  ■^^-  26. 

*  Matt.  V.  fiS. 


234        NINTH    AND   TENTH    COMMANDMENTS. 


3  <^4i 


tion  of  tlio  heart.  Again,  tlie  R.'imo  mist  bo  sa'ul  of 
ttikiiij^  and  spending  anotlier  man's  money,  linllerui(/ 
it  to  be  his;  and  doing  th<;  s.une  DUtward  a(;t,  h  Hei^inf; 
the  money,  by  iiiistaive,  to  be  one\s  own.  In  the  <»ne 
case,  it  is  a  lornial  injustice,  and  a  siti ;  in  the  »)th(r 
there  is  a  material  injustic*,  but  wo  fjitilt  of  sin  at  all.) 
Thus,  the  jjcrformance  of  the  very  same  outward 
action  is  sinful  or  not  sinful  in  hini  who  perfoinis  it, 
according  to  the  intention  and  dispositions  oi  his  heart. 
Hence,  it  may  bo  said,  that  if  these  two  Command- 
ments be  duly  observed  (that  is  to  say,  if  the  heart 
be  properly  governed),  the  whole  law  will  be  fulfilled. 

III.  Temptations  by  evil  thouglits  and  evil  incli- 
nations. Is  every  evil  thought  a  sin?  No;  it  may 
be  only  a  temptation.  For  if  we  give  no  wilful  oc- 
casion to  such  thoughts;  as,  by  reading  bad  books, 
— looking  at  improper  objects, — ket^^ing  bad  com- 
pany, &c. ;  and  if  we  do  not  consent  to  them,  but 
oppose  them;  then  they  are  not,  properly  speaking, 
our  o'lvn;  and  they  will  not  be  imputed  to  us  as  sius. 
Indeed,  instead  of  injuring  us,  they  are  then,  an  advan- 
tage, because  they  serve  to  prove  our  tid<;lity  to  God, 
— to  obtain  for  us  greater  gi'aces, — to  increase  our 
merits,  and,  consequently,  to  procu>e  for  us  a  greater 
degree  of  glory  hereafter. 

VVe  make  the  evil  thoughts  our  own^  and  render 
them  sinful, — 

1.  If  we  bring  them  into  our  mind  wilfully^  being 
aware,  in  some  degree  at  least,  of  the  evil  we  are 
doing; — 

2.  If  we  love  the  evil,  and  wilfully  allow  our 
thoughts  to  dwell  upon  it ; — 

3.  If  we  consent  with  our  will  to  any  evil  proposed 
to  us  by  the  thoughts  ; — 


NINTH  AND  TENTH  COMMANDMENTS. 


235 


4.  W  \VG  desire  or  intend  to  commit  it;  for  this  is 
vvliat  is  tlirei^tly  torbidduri  by  tho  Ninth  and  Tenth 
CominHndmcnts. 

We  c:m  never  be  secure  jicjainst  tl/cse  temptations: 
evil  tliou^hts,  bad  desires,  and  the  corrnpt  incMnations 
of  the  heart,  are  \vh;it  wc  shall  have  to  fii;')»t  ai:;ainst 
ail  the  (lavs  of  our  life.  For  the  human  heart  is  eor- 
ruptvd  by  the  fall  of  Adam — it  is  nainrallij  bent 
iij)on  evil.  This  is  what  makes  ''the  life  of  man 
upon  earth  a  warfare;"*  and  put',  us  eontinually  in 
dano-(;r  of  sin,  unless  we  use  proper  means  for  curbing 
and  correcting  our  natural  inclinations. 

IV.  The  Means  proper  for  curbing  and  correcting 
our^ inclinations  or  passions  : 

1.  Acquire  a  Aai//  of  attention ;  i.  e.,  direct  your 
mind  habitually  to  some  us'ful  subject ; — and  never 
allow  it  to  run  vvilfnlly  or  wildly  on  anfj  subject  that 
presents  'tself  Thus  you  will  be  enabled  to  keep 
a  constant  vijjilance  over  the  motions  of  vour  heart: 
"  Watch  and  pray,  that  you  enter  not  into  tempta- 
tion." ' 

2.  Acquire  a  habit  of  industry ;  i.  e.,  be  always 
employed  tor  some  useful  purpose — let  the  devil  never 
find  yon  idle.  For  indulging  in  sloth,  and  in  the  love 
of  ease,  is  the  cause  of  many  temptations. 

3.  Avoid  the  occasions  of  temptation  ;  such  as  read- 
ing dangerous  books, — looking  at  dangerous  objects, 
— keeping  bad  company, — intemperance,  &c. 

4.  Banish  the  first  thought  immkdiately  and 
RESOLUTELY,  as  you  would  cast  otf  a  spark  from 
your  clothes. 

5.  Tarn  immediately  to  God  ; — think  of  his  being 
present,, — think   on    Christ's    passion  ; — implore   the 


» Job  vli.  1. 


9  Matt  xxvi.  41. 


; 


236 


PRECEPTS    OF  THE  CHURCH. 


divine    assistance; — have   recourse   to    the    Blessed 
Virgin  Mary. 

6.  If  the  temptation  continues  to  trouble  you,  treat 
tt  with,  contempt ;  engaging  your  mind  on  your  em- 
ployment, or  on  any  other  subject  which  will  most 
easily  take  up  your  attention. 

7.  Put  (/reat  confidence  in  the  divine  ffrace  and 
p'otection  ;  *'  My  grace  is  sufficient  for  thee."  '  "  God 
is  faithful,  who  will  not  sutler  you  to  be  tempted 
abc  i^e  that  which  you  are  able ;  but  will  mnke  with 
temptation  issue,  that  you  may  be  able  to  bear  it."* 
"Though  I  should  walk  in  the  midst  of  the  shadow 
of  death,  I  will  fear  no  evil ;  for  thou,  O  Lord,  art 
with  mo." '  K  \ 


'4: 


EXPLANATION    OF   THE 

Commaitiymeiits  of  llje  CIjurc|[. 


Instruction  XLI. 

FIRST   AND   8KC0ND   COMMANDMENTS   OF  THE  CHURCH. 

The  Obligation  of  Obeying  the  Churchy — of  Obi^erning 
the  Holydaya, — and  of  Ilearing  Mass  on  all  Sundays 
and  Holydays. 

Are  we  hound  to  obey  the  Commandments  of  tlie  Church  ? — Yes  ; 
because  Christ  has  said  to  the  Pastoi-s  of  the  Church  :  "  He 
that  heareth  you.  heareth  me;  and  he  that  despiseth  you, 
despiscth  me." 

How  many  are  tM  Commandments  of  the  Church  ? — Chiefly 
Bix. 

What  is  the  First  Commandment  of  the  Church  ? — To  keep  cer- 
tain appointed  days  holy,  with  the  obligation  of  resting 
from  servile  works. 

1  2  Cor.  xil.  9.  •  1  Ok.  x.  i8.  »  Ps.  xxii.  4. 


PRECEPTS    OF   THE   CIIDKCII. 


237 


W/tat  are  thene  daija  called  9 — 'J'hey  are  ciillpd  holydays  of 
obli.<ii.ti(ui. 

Wliiit  in  (he  Second  Commandment  of  the  Church  ? — To  hoar  Mii«8 
oil  all  Siiiiilays  atid  liulydays  of  ()l)ligation. 

Ijy  tliii  "  Commandments  of  the  Chnrch,^\\ii  mean 
those  (jeuct'ul  laws  and  roi^iilatioiis,  wliicli  tlio  Pastors 
of  tho  Cliiircli  Imvo  inado  and  rendored  bindiiii^  on 
the  Faitlifnl,  by  an  authority  received  from  Christ. 
Tliat  such  a  power  is  ju^iven  to  the  Pastois  of  iho 
Ciiurch,  is  evident  from  our  Saviour's  own  words  : 
"To  thee  I  will  give  the  kt-ys  of  the  kingdom  of 
heaven  :  and  whatsoever  thoa  shalt  bind  upon  earthy 
it  shall  be  bound  also  in  heaven;  and  whatsoever 
thou  shalt  loose  upon  earth,  it  shall  be  loosed  also  in 
heaven.'"  And  again  :  '*  Whatsoever  yoa  shall  bind 
upon  earthy  shall  be  bound  also  in  heaven  ;  and  what- 
soever you  shall  loose  upon  earth,  shall  be  loosed  also 
in  heaven."*  "Take  heed  to  youiscdves,  and  to  the 
whole  flock,  wherein  tlie  Holy  Ghost  hath  placed  yon 
Bishops,  to  RULE  the  Church  of  God^  ^ 

1.  Are  the  laws  or  Commandments  of  the  Church 
binding  in  conscience?  Yes;  they  are  of  strict  obli- 
gation.    For, 

1.  Christ  coHsuders  disobedience  to  the  Pastors  of 
his  Church,  the  sarnie  ns  disobedience  to  himself  :  "  lie 
that  heareth  you,  heareth  mk;  and  he  that  despi<«eth 
YOU,  despiseth  me.""* 

2.  Ciirist  shows  that  they  who  disobey,  are  cfuilty 
of  a  g'ievous  sin  ;  for  he  ranks  thetn  with  lu-alhena 
and  publicans:  "If  he  will  not  hear  th*' (Miurch,  let 
him  be  to  thee  as  ;.i  heathen  aiil  piiblicaii  "* 

3.  St.  Paul  directly   commands,  and    strongly  en- 


1  Matt.  xvi.  19. 
a  Matt,  xviii.  18. 


>  Acts  XX.  2S. 
*  Luke  X.  16. 


8  Matt,  xvill.  17. 


238 


FIBST  PRECEPT   OF  THE   CHURCH. 


forces   this  obedience    and  subjection  :   "  Obey  your 

prelates  and    be    subject   to   them.'"      And   again: 

"  Let  every  soul  be  subject  to  the  higher  powers,  for 

there  is  no  power  but  from  God ;  and  those  that  are, 

are  ordained  of  God.     Therefore,  he   that   resistetli 

the  power,  resisteth  the  ordinance  of  God  ;  and  they 

that  resist,  purchase  to  themselves  damnation."'^ 

4.  Indeed  the  Church  gives  her  commands  by  the 

guidance  and  authority  of  the  Holy  Ghost ;  "  It  hath 

seemed  good  to  the  Holy  Ghost  and  to  us."  ^ 

How  many  are  the  Commandments  of  the  Church  9 — Chiefly 
six. 

These  six  Commandments  of  the  Church  are  re- 
garding duties  which  God  himself  commands :  ^he 
Church  has  onlv  determined  what  God  left  undefined, 
viz.,  the  thnes  and  manner  of  fulfilling  them;  for  she 
fears,  and  with  reason,  that  if  we  were  left  to  ourselves 
with  regard  to  these  duties,  the  g'.'ca+er  part  of  us 
would  neo-lect  them. 

II.  What  istlie  First  Commandment  of  the  Church? — To  keep 
certain  appointed  days  holy,  witli  the  obligation  of  resting 
from  servile  work. 

This  Conmiandment  directs  us  in  the  times  we  are 
to  set  apart  for  the  more  immediate  service  of  God — 
it  obliges  us  to  devote  to  him  certain  festival  days, 
which  have  been  instituted  bv  the  Church  for  the 
purpose  of  commemoratmg  and  gratefully  acknowl- 
edging God's  special  benefits.  These  festival  days 
are,  1st,  The  Nativity  of  our  Lord,  or  Christmas-day; 
— 2d,  The  Circumcision,  or  New-year's  day ; — 3d, 
The  Epiphany  ; — 4th,  The  Ascension  ; — 5th,  Corpus 
Christi ;— 6tli,  SS.  Peter  and  Paul ;— 7th,  The 
Assumption   of  the  ^^.  V.   Mary ; — 8th,    All   Saints, 


1  Heb.  xlii.  17. 


a  Horn.  xiil.  1,  2. 


8  Acts  XV.  2S. 


FIRST  PEECEPT  OF  THE  CHURCH. 


239 


>bey  yonr 
id  again  : 
(owers,  for 
p  that  are, 
,  resisteth 
and  they 
>n."^ 

nds  by  the 
:  "It'hath 

3 

;/i  ?— Chiefly 

[•ch  are  re- 
lands:  ^he 
,  undefined, 
ill ;  for  she 
to  ourselves 
part  of  us 

h9—To  keep 
m  of  resting 

mes  we  are 

of  God— 
stival  days, 

ch  for  the 
acknowl- 
stival  days 
istnias-day ; 

day ; — 3d, 
5th,'  Corpus 
-7tli,    The 

All   Saints. 


These  are  the  eiglit  Days  of  Obligation^  which  we  arc 
required  to  devote  to  God's  service. 

In  what  manner  should  these  days  be  kept  ?  The 
same  as  Sundays ;  i.e.,  they  should  be  kept  holy 
by  resting  from  all  servile  works, — by  hearing 
Mass, — by  prayer, — by  reading  good  books, — and 
by  other  religious  duties.  To  rest  from  sen'ile  works, 
and  to  hear  Mass^  are  of  strict  obligation,  because 
they  are  commanded  hy  an  authority  received  from 
Christ. 

Would  it,  then,  be  a  mortal  sin  to  work  on  days 
of  obligation  ?  Without  either  necessity  or  a  dispen- 
sation, it  most  certainly  would  be  a  mortal  sin,  the 
same  as  on  a  Sunday ;  because  the  resting  on  these 
days  is  commanded  by  the  very  self-same  authority  as 
the  resting  on  Sundays ;  and  also  because  to  disobey 
or  disregard  the  Commandments  of  the  Church,  is  the 
same  thing  as  disregarding  the  Commandments  of 
God  himself:  For,  "  He  that  despiseth  you,  despiseth 
ME  ;"  and,  "  If  he  will  not  hear  the  Church,  let  him 
be  to  thee  as  the  heathen  and  publican."  '  The  Com- 
mandments of  the  Church  are  from  God's  authority, 
just  as  much  as  the  Ten  Commandments  given  on 
Mount  Sinai. 

But  is  it  not  a  great  disadvantage  in  business,  and 
loss  of  time,  to  devote  so  many  days  to  religious  du- 
ties ?     In  answer  to  this,  it  may  be  asked, 

1.  Is  it  not  a  much  greater  loss  to  lose  one*s  soul 
by  neglecting  to  serve  God  ?  "  What  doth  it  profit  a 
man,  if  he  gain  the  whole  world,  and  suffer  the  loss 
of  his  own  soul  ?"^ — '*Thou  fool !  this  night  do  they 
require  thy  soul  of  thee  ;  and  whose  shall  those  things 
be  which  thou  hast  provided  ?"  ^ 


i    c 


Acts  XY.  2S. 


» Matt,  xviil.  IT. 


a  Matt  xvi.  26. 


>  Luke  xii.  20. 


240 


FIK8T   PRECEPT   OF  THE   CHUBCH. 


2.  How  many  days  are  given  to  idleness,  dissipa- 
tion, and  sin,  without  complaint  or  regret  ?  Is  it  not 
a  pity,  and  a  shame  too,  to  grudge  every  moment 
dedicated  to  God's  service  ;  while  whole  days  can  be 
given  to  vanity  or  sin,  without  murmur  ?  When  per- 
sons are  thus  so  afraid  of  giving  a  little  time  to  God's 
service,  and  look  upon  such  time  as  lost,  does  it  not 
show  a  greater  concern  for  this  world,  than  fur  the 
next;  and  a  lamentable  indifference  for  salvation  ? 
and  does  it  not  prove,  that  they  have  not  a  sufficient 
confidence  in  divine  Providence  ?     For, 

3.  Has  not  God  a  thousand  ways  of  recompensing 
you,  for  the  time  you  give  to  him,  by  giving  a  blessino- 
to  the  time  which  he  allows  you  to  employ  for  youii 
selves  ?  and  has  he  not  promised  to  do  so  ?  "  Behold 
the  birds  of  the  air :  for  they  neither  sow,  nor  do  they 
reap,  nor  gather  into  barns  ;  and  your  heavenly  Fa- 
ther feedeth  them. . .  .How  nmch  more  you^  0  ye  of 
little  faith  ?  Be  not  solicitous,  therefore,  saying  : 
What  shall  we  eat,  or  what  sh{dl  we  drink,  or  where- 
with shall  we  be  clothed  ?. . .  .For  your  Father  know- 
eth  that  you  have  need  of  all  these  things.  Seek  ye 
therefore  first  the  kingdom  of  God,  and  hiH  justice  ; 

and  ALL    THESE    THINGS  SHALL  BE  ADDED  UNTO  YOU.'" 

Depend  upon  it,  you  will  not  be    losers   by   giving 
these  days  to  God.     But, 

4.  What  blessing  can  you  expect,  if  you  love  and 
prefer  your  temporal  interests  before  God?  If  you 
offend  him,  by  refusing  him  the  service  which  he  re- 
quires from  you,  and  by  rebelling  against  the  Church 
which  he  commands  you  to  obey,  you  then  take  the 
means  of  «lrawing  down  upon  yourselves  judgments, 
instead  of  blessinirs. 


Matt  vi.  26  to  83. 


\ 


SECOND  PRECEPT  OF  THE  CHURCH. 


241 


issipa- 
it  not 
ionient 
ydu  be 
in  por- 
)  God's 
i  it  not 
for  the 
'^ation  ? 
[fficient 

3ensino* 
_)lesftino" 
>r  vouiv 
Behold 
do  they 
inly  Fa- 
O  ye  of 
saying  : 

where- 
r  know- 

Seek  ye 
justice  ; 

YOU."  ' 

giving 

ove  and 
If  you 
I  he  re- 
Church 
take  the 
^o-ments, 


III.   What  is  the  Second  Commandment  of  the  Church  ? — To  hear 
MasB  on  all  Sundays  and  holydays  of  obligation. 

This  Commandment  directs  us  as  to  the  manner  of 
employing  the  days  set  apart  for  God's  service — it 
obliges  us  to  hear  Mass  on  all  such  days. 

Why  are  we  commanded,  in  particular,  to  hear 
Mass?  Because  the  SacriiSce  of  the  Mass  is  the  most 
solemn  and  e.ssential  act  of  religious  worship,  and 
the  most  perfect  homage  which  man  can  pay  to  God ; 
it  is  an  act  of  homage  the  most  pleasing  to  him,  and 
the  most  effectual  in  drawing  down  his  blessings. 
And  therefore,  to  hear  (or  celebrate)  Mass  attentively 
and  devoutly^  is  the  best  means  we  have  of  keeping 
the  day  holy.  Hence,  what  a  pity  it  is  that  so  many 
persons  either  neglect  this  holy  Sacrifice,  when  the 
Clnnch  requires  them  to  assist  at  it,  or  are  present 
at  >  J.iout  attention  or  devotion;  and  thereby,  not 
onl;  "  li  their  souls  into  sin  by  violating  this  Second 
Commandment  of  the  Church,  but  lose,  moreover, 
the  many  and  great  spiritual  blessings,  which  a  devout 
assistance  at  Mass  would  draw  down  upon  them  ! 

Tofuljil  this  Commandment  of  hearing  Mass  on 
all  Sundays  and  days  of  obligation,  you  must  be 
present  during  the  whole  Mass,  from  beginning  to 
end.  To  be  absent  loilfully,  without  a  necessary  or 
sufficient  cause,  during  all  or  any  part  of  it,  is  a  sin  ; 
and  the  longer  the  absence,  the  greater  the  sin ; 
if  it  be  durino-  two  or  three  minutes  only,  the  sin  is 
venial ;  but  if  during  a  considerable  or  an  essential 
part,  then  it  is  mortal.  The  same  is  to  be  said  of 
wilful  distractions  during  Mass. 

What  is  meant  hy  Days  of  Devotion?  They  are 
festival  days,  on  which  it  is  proper  and  advisable  that 
you  should  hcLr  Mass,  and  perform  more  exercises  of 

21 


242 


THIRD   F.^EOEPT  OF   THE   CHURCH. 


m 


piety  than  on  common  days;  although  there  is  no 
command  or  strict  obligation  to  do  so.  They  were 
formerly  days  of  obligation ;  but  on  account  of  the 
tepidity  and  negligence  of  Christians,  the  obligation 
has  b    II  removed. 


Instpuction  XLIL 

THIRD   COMMANDMENT  OF  THB  CHURCH. 

Abstinence  and  Fasting  shown  to  be  Scriptural; — the 
Times  and  Manner  ^^f  Fasting  ; — its  Advantages  ; — 
Objections  answered. 

What  is  the  Third  Commandment  of  the  Church  ?— To  keep  the 
daj  8  of  fasting  and  abstinence  appointed  by  the  Church.   \ 

What  is  meant  by  fasting  days  ? — P^^ys  on  which  we  are  bil- 
lowed to  take  but  one  meal,  and  are  forbidden  to  eat  flesh 
meat. 

Which  are  the  fasting  days  ?  — The  forty  days  of  Lent ;  certain 
Vigils  ;  the  Ember  days ;  and  in  the  United  States  the  Fri- 
days in  Advent. 

Why  does  the  Church  command  us  to  fast  ? — That  by  fasting  we 
may  satisfy  God  for  our  sins. 

What  is  meant  by  days  of  abstinence  ? — Days  on  which  we  are 
forbidden  to  eat  flesh  meat,  but  are  allowed  the  usua^  num- 
ber of  meals. 

Which  are  the  days  nf  abstinence  ? — All  Fridays  except  the  Fri- 
day on  which  Chrisimas-day  may  fall ;  and  the  Sundays  in 
Lent,  unless  leave  be  given  to  eat  meat  on  them. 

This  Third  Commandment  of  the  Church  directs 
us  as  to  the  times  and  manner  of  complying  with  the 
duty  of  Fasting,  which  duty  God  himself  requires  of 
us — it  obliges  us  to  refrain,  on  certain  appointed  days, 
from  taking  our  usual  food  ;  either  as  to  quality  qw\)\ 
and  then  we  call  it  Abstinence ;  or  as  to  both  quality 
end  quantity^  and  then  we  call  it  Fasting. 

I.  Are  Abstinence  and  Fasting  in  accordance  with 
Scripture  ?  Yes ;  nothing  can  be  more  so. 


THIRD  PRECEPT  OF  THE  CHURCH. 


243 


;   13   BO 

y  were 

of  the 

ligation 


tages  ; — 

keep  the 
lurch.   , 
ve  are  £tl- 

eat  flesh 

t ;  certain 
!S  the  Fri- 

faating  we 

ich  we  are 
ma}  num- 

pt  the  Fri- 
Sundays  in 

;h  directs 
witli  the 
eqiiires  of 
nted  day&, 
«//■<?/ only, 
th  quality 

lance  with. 


1.  As  to  Abstinence^  the  Scriptures  contain  liiany 
passages  which  strictly  enjoined  it.  Thus,  for  instance, 
the  \ (dry  first  and  only  command  given  to  Adam  }»nd 
Eve  in  Paradise,  was  one  of  Abstinence:  "Of  the 
tree  of  knowledge  of  good  and  evil,  thou  shalt  not  cat. 
For,  in  what  day  soever  thou  shalt  eat  of  it,  thou 
shalt  die  the  death."*  Noe  likewise  received  a 
precept  of  Abstinence:  "Flesh  with  blood  you  shall 
not  eat.'"  The  Israelites  also  were  commanded 
to  abstain  from  several  kinds  of  flesh  :  '"  The  flesh 
of  these  {ylz.^  the  hare^  the  swine^  <kc.)  you  shall  not 
eat;  and  their  carcasses  you  shall  avoid. ..  .Do  not 
defile  your  souls,  nor  touch  aught  thereof."  ^  (lUx- 
amples  of  the  strict  observance  of  this  p7-ece2)t  among 
the  ./ei^'s ; -7- Eleazer  preferred  death,  and  suft'ered 
death,  rather  than  transgress  this  law  of  God  by 
eating  forbidden  meats.  So  likewise  did  the  Seven 
Machabees,  with  their  mother."  ^  Daniel  also,  in 
the  Babylonish  captivity,  "proposed  in  his  heart  that 
he  would  not  be  defied  with  the  king's  (Nabucho- 
donosor's)  table ;"  and  to  the  officer  appointed  over 
him,  he  said  :  "  Try,  I  beseech  thee,  thy  servants  for 
ten  djiys,  and  let  pulse  be  given  us  to  eat."  *  The 
Apostles  commanded  the  converts  to  abstain  from 
blood,  and  things  strangled ;  and  they  gave  this  com- 
mand in  the  name  and  by  the  authority  of  the  Holy 
Ghost :  "  It  hath  seemed  good  to  the  Holy  Ghost  and 
to  US,  to  lay  no  further  burden  upon  you  than  these 
necesf-try  things  :  that  you  abdain  fioni  things  sacri- 
ficed to  idols,  and  from  blood,  and  from  tilings  stran- 
gled." ° 

What  practice,  then,  can  be  more  scriptural,  than 


»  Gen.  iJ.  17. 
8  Gen.  Ix.  4. 


8  Lovit.  xi.  8. 11,  43. 
*  2  Mac,  vi.  and  vii. 


8  Dan.  1.  S,  12. 
«  Acts  XV.  28,  29. 


244 


THIRD  PRECEPT  OF  THE  CHURCH. 


that  of  Abstinence  ?  How  strange  therefore  it  is,  and 
how  inconsistent,  that  they  who  pretend  to  take  the 
"Bible  as  their  sole  rale  of  faith,  should  not  only  reject, 
but  even  ridicule  a  practice  which  is  taug-ht  in  almost 
every  page  of  Scripture ! 

2.  J"  to  Fasting^  the  evidences  for  it  in  Scripture 
are  n.  erous  and  decisive.  Thus,  in  the  Old  Tes- 
tamen ,,  God  commanded,  saying  :  '*  Blow  the  trum- 
pet in  Sion  ;  sanctify  a  fast  ;  call  a  solemn  assembly 
...  .Be  converted  to  me  with  all  your  heart,  in  fast- 
ing, and  weeping,  and  mourning  ;  and  rend  your 
hearts,  and  not  your  garments." '  In  the  New  Testa- 
ment, Christ  also  commands  Fasting  :  "  Then  came 
to  him  the  disciples  of  John,  saying :  Why  do  We 
fast  o^'ten,  but  thy  disciples  do  not  fast  ?  .  And  Jesus 
said  to  them :  Can  the  children  of  the  Bridegroom 
mourn,  as  long  as  the  Bridegroom  is  with  them  ? 
But  the  days  shall  come,  when  the  Bridegroom  shall 
be  taken  away  from  them,  and  then  they  shall  fast.'"^ 
And,  accordingly,  he  gave  rules  for  fu sting  to  be  then 
observed :  "  Wtien  you  fast,  be  not.  as  the  hypocrites, 
sad.  For  they  disfigure  their  faces,  that  they  may 
appear  unto  men  to  fast.  Amen,  I  say  to  you, 
thev  have  received  their  reward.  But  thou,  when 
thou  fastest,  anoint  thy  head,  and  wash  thy  face; 
that  thou  appear  not  to  men  to  fast,  but  to  thy  Father 
who  is  in  secret:  and  thv  Father  who  seeth  in  secret, 
will  repay  thee."^  I;}oth  the  Old  rnd  New  Testa- 
ments testily,  that  Fasting  has,  at  all  times,  been 
practised  by  the  greatest  servants  of  God  :  Moses 
fasted  forty  days,  without  eating  any  thing  ;* — Eiias 
also  fasted  forty  days,  in  the  same  manner;'^ — David 


i.Toelil.  15,13.13. 
3  xMatt  ix.  U,  16. 


3  Matt.  vi.  16,  17.  18. 

4  E.>:ocl.  xxxiv.  23. 


*  3  Kings  xix.  8. 


THIRD  PRECEPT  OF  THE  CHURCH. 


245 


likewise  fasted  much  :  "  My  knees  (he  said)  are 
weakened  through  fasting' ;"  ' — The  Apostles  fasted  : 
"  When  they  had  ordained  to  them  priests  in  eveiy 
Church,  and  had  prayed  ivith  fastimj  ;  they  commend- 
ed them  to  the  Lord;'"" — Christ  himself  fasted: 
*'  And  when  he  had  fasted  forty  days  and  forty  nights, 
he  was  afterwards  hungry."*  Notwithstanding*  all 
these  Scriptural  evidences  for  fasting,  how  frequently 
do  we  hear  the  doctrine  of  it  rejected,  and  its  prac- 
tice called  superstitious? 

II.  Almighty  God,  then,  requires  us  to  favSt ;  the 
Church  (as  I  have  already  said)  determines  the  times 
and  manner  of  fulfilling  what  God  thus  requires. 

With  reffard  to  the  times  of  Fasting^  the  Church 
obliges  us  to  keep,  as  fast-days,  1st,  The  forty  days  of 
Lent ;  for  from  Ash-Wed nesd  "  to  Easter,  every  day, 
except  the  Sundays,  is  a  fasting  day  ; — 2dly,  Certain 
Vigils,  viz.,  the  Vigils  of  Christmas-day,  of  Whit- 
Sunday,  of  SS.  Peter  and  Paul,  of  the  Assumption 
of  the  B.  V.  Mary,  and  of  All  Saints ;— 3dly,  The 
Ember-days,  i.  e.,  the  Wednesdays,  Fridays,  and  Sat- 
urdays in  the  first  week  of  Lent,  in  Whitsun-week, 
in  the  third  week  of  September,  and  in  the  third  week 
of  Advent ; — 4thly,  in  the  United  States  the  Fridays 
of  Advent, 

With  regard  to  the  mannkr  of  Fasting^  the  Church 
restricts  all  her  subjects,  who  have  not  a  lawful  cause 
of  exemption,  to  oidy  one  fall  meal  in  the  day,  with 
'  collation  at  night ;  but,  in  this  country,  custom  has 
authorized  us  to  take  also  somethinsj  in  the  morning. 
What  is  thus  taken  in  the  morninoj  must  be  hut  a 
little  (one  ounce,  or,  at  mont,  two  ounces) ;  and  the 
evening  collation,  according  to  the  common  teaching 


J  Ps.  ovlil.  24. 


«  Acts  xiv.  23, 
21* 


a  Matt,  iv,  2. 


246 


THIRD  PRECEPT  OF  THE  CHURCH. 


of  Divines,  must  not  exceed  eig'lit  ounces  of  food.' 
As  to  the  quality  of  what  may  be  taken  morning'  and 
evening,  according  to  the  present  discipline  in  Eng- 
land, it  must  not  be  flesh-meat,  nor  any  tiling  produced 
from  anini;il?,  as  milk,  butter,  cheese,  eggs,  &c. ;  but 
it  must  consist  of  such  things  as  are  produced  by  the 
earth,  as  bread,  fiuit,  olive-oil,  &(;.  '^These  regula- 
tions are  liable  to  he  varied  by  the  Lental  Pastorals.^ 

Every  fasting  day  is  also  a  day  of  abstinence; 
but  it  has  been  long  customary,  to  be  allowed 
to  eat  flesh  meat  at  tlie  full-meal,  on  the  Tuesdays 
and  Thursdays  in  Lent ;  except  the  Thursday  after 
Ash- Wednesday,  and  the  Tuesday  and  Thursday  in 
Holy-Week.  [But  this  dispensation  is  liable  to  be 
altered  by  the  Bishop,^ 

In  the  earlier  ages  of  .0  Church,  fasting  was  much 
more  rigorous  than  it  is  at  the  present  time.   . 

Does   the  Churcli  oblige  all  her  members  to  fast  ? 

1  Bisliop  Hays  says:  "  As  for  the  qiMintlty  to  he  used  at  collation,  this 
must  depend  a  great  deal  upon  circuinstaiKtes,  though  the  (teneral  voice 
of  IHvinea  ajtree  that  it  <Hight  not  to  exceed  about  eight  ounces." — 
Sincere  Ckrintian^  Vol.  1,  Chap.  16,  Que6.  39 

St.  Alplioiisns  Liguorl,  quotiug  tlie  opinion  of  some  Divines  who 
permit  a  quarter  of  the  usual  full  meal  to  be  talven  at  the  evening 
collation,  says:  "But  of  this  rule  I  do  not  ajiprove,  because  either 
it  might  possibly  be  too  indulgent  (at  least  with  respect  to  some  per- 
sons)," or  is  at  6e8t  very  obscure,  and  liable  to  cause  scruples.  It  is 
better,  therefore,  to  ftdlow  that  opinion,  given  by  otiier  Divines,  which 
is  commonly  received  at  tlie  present  day,  an<l  which  allows  eight 
ounces  to  ail  persons  tndiscriminately  (even  to  those  wlio  require  but 
little  food)." — \y\rii.9.  quantitatem  alii  permittunt  quartam  partem  coenie 
coiisuetai :  sed  htec  regula  mild  non  i»robatiu",  quia  aut  potest  esse 
niiiiis  indulgens  (saltcm  respectu  aliquorum).  aut  snltom  est  nimis 
obscura  et.  v'-crupulosa.  Melius  igitur  est  sentetitlam  sequi  aliorutn  com- 
niuniter  liodie  acceptam,  qnie- omnibus  indi.scrimiuMtim  (etiam  illis  qui 
parvo  cibo  indigent)  permittit  quantitatem  octo  unciuruni." — Horn. 
ApoHtol.,  tract.  12,  n.  16. 

"The  quantity  of  eight  ounces  (he  says  again)  is  so  adopted  in  prac- 
tice at  ilie  present  d:iy,  that  it  is  indiscriminately  allowed,  even  to  those 
whose  appetite  is  fully  satisfied  with  it." — ''Cseterum,  quantitas  octo 
unciarutn  ita  h«)die  usu  recepta  est,  ut  indistinct^  permittatur,  etiain  iis 
qui  cum  ilia  ad  satietatem  reflciuntur." — Theol.  Moral.,  lib,  3^  tract. 
(>,  n.  luio. 


THIRD  PRECEPT  OF  THE  CHURCH. 


247 


f   food.' 
lino*  and 

in  Enij- 
•rod  need 
zc. ;  but 
1  by  the 

reyula- 
torals^ 
tinence ; 

allowed 
[Tuesdays 
ay  after 
rsday  in 
He  to  he 


as 


much 


to  fast  ? 

•nation,  thl9 
nercil  voice 
:  ounces." — 

>lvine3  who 
,he   evening 
laiise  either 
>  some  per- 
»Ies      It  is 
fines,  which 
ilh>ws  elglit 
require  iiut 
litem  coenie 
potest  e^se 
est    nimis 
liorum  corn- 
am  iliis  qui 
iini."— //«»i. 

ited  in  prac- 
ven  to  tliose 
iintitas  octo 
iir,  eiiain  iia 
ib.  3i  tfuct. 


No;  none  are  coininanded  to /'f«/,  until  they  have 
coni|)I«4ed  tht^r  twenty-first  year  of  age.  And,  oven 
then,  nniny  are  e.\ein|ited — some  by  the  weakness  of 
their  constituiion,  or  by  sickness;  some  by  their  la- 
borious em[)loyments;  some  on  MCC(mnt  of  their  being 
in  the  familv-WHV,  or  iheir  havifijx  a  cliild  at  the  breast; 
some  l>v  a  dispensation  lawfully  obtained  from  their 
Pastors.  But  all  arc  obliged  to  abfftain  from  flesh- 
meat  on  days  of  fastino*  and  abstinence,  after  they 
have  completed  theii*  seventh  year  of  apje ;  unfess, 
fof  some  jnst  cause,  they  are  dispensed  with. 

Would  it  be  a  mortal  sin  to  transgress  the  bws  of 
fasting  and  abstinence?  Yes;  uidess  it  be  done 
fipm  some  necessity,  or  by  a  lawful  dispensation.  In 
ordei-  to  obtain  a  lawful  dispensation,  a  just  cause  is 
necessary. 

III.  Why  dots  the  Church  command  us  to  fast  9 — ^That  by 
fasting  we  may  satisfy  God  for  our  sins. 

It  is  with  good  reason  that  we  are  commanded  to 
fast ;  because  fasting  is  attended  with  mani/  and  very 
great  advantages.     For, 

1.  It  is  very  powerful  in  appearing  the  anger  of 
God,  and  in  averting  his  judgments.  (Example  of 
the  Ninivites.) ' 

2.  It  satisfies  the  divine  Justice,  by  discharging, 
or  considerably  lessening,  the  debt  of  temporal  punish- 
ment, due  to  our  past  sins. 

3.  It  acts  as  a  preservative  against  future  trans- 
gressions; because  it  tames  the  violence  of  our 
passions,    and  weakens  temptations. 

4.  It  renders  the  soul  more  spiritual — more  fit  for 
Prayer,  Meditation,  and  other  religious  exercises. 

j     IV.  The  advantages  of  fasting  being  so  great,  and 

1  Jonas  iii.  8,  9,  10. 


248 


THIRD  PRECEPT  OF  THE  CHURCH. 


the  Scriptures  so  clear,  so  explicit,  and  so  strong  in 
its  favor,  why  do  other  reliyions  object  so  much 
against  the  practice  of  it?  They  do  not  like  fasting, 
and  therefore  they  jne  glad  to  catch  at  every  trifling 
objection  against  it. 

1.  They  say ;  "//  is  not  that  which  'joeth  into  the 
mouthy  that  defileth  a  man;^^^  and  they  apply  this  as 
an  objection  against  fasting  and  abstinence :  but  it  is 
evident,  that  they  misapply  the  text.  For,  what  was 
it  that  defiled  Adam  an<  1  Eve  ?  was  it  not  the  apple 
going  into  their  mouths  contrary  to  God's  command? 
Would  not  the  eating  of  Nabuchodoriosor's  meats 
have  defiled  Daniel?  and  swine's  flesh  the  Jews? 
and  was  it  not  to  avoid  this  defilement,  that  Eleaztir, 
and  the  seven  Machabees,  with  their  Mother,  sufi'ered 
death  ? 

2.  They  say :  ^^Flesh  is  as  pood  on  Friday,  as  on 
other  daysy  Certaiidy,  it  is  as  good  ;  but  the  act  of 
eating  it  is  not  so  good,  because  forbidden  by  the  law- 
ful authority.  The  forbidden  apple  was  as  good  as 
the  others;  but,  &c.  Leaven  bread  was  forbidden 
to  the  Jews,  during  the  week  of  the  passover;  so 
that  they  would  have  sinned  by  eating  it;^  yet  it 
was  as  good  during  that  week,  as  at  other  times  when 
allowed. 

3.  They  object  against  us  these  words  of  St.  Paul : 
"  Whatsoever  is  sold  in  the  shambles^  eat ;  asking  no 
question  for  conscience*  saA^e."'  But  this  text,  in- 
stead  of  opposing,  rather  confirms  our  doctrine.  The 
fiist  Christians  were  forbidden  to  eat  things,  which 
had  been  offered  to  idols;  and,  in  the  very  chapter 
from  which  the  above  passage  is  taken,  St.  Paul  con- 


»  Matt  XV.  11. 

3  Exod.  xiii.  3, 7;  Deut  xvi.  8,  i, 


» 1  Cor.  X.  25. 


Kll 

I'! 


FOUETH   PRECEPT   OF   THE   CUUROU. 


249 


firms  that  prohibition ;  and  then  teaches  that  the 
Ohrisiians  were  not  to  bo  scrupulous  in  its  observance  : 
for,  that,  so  long  as  thej/  did  not  know  that  the  meat 
had  been  offered  to  idols,  they  might  eal  it,  without 
first  asking  the  question,  whether  it  had  been  offered 
to  idols.  "But  [he  adds)  if  any  man  say  :  This  has 
been  sacrificed  to  idols  ;  do  not  eat  of  it,  for  his  sake 
that  told  it,  and  fou  conscience;'  sake."* 

But,  how  can  Protestants  object  to  the  doctrine 
and  practice  of  either  fasting  or  abstinence,  since  their 
"Book  of  Common  Prayer"  enjoins  both?  and  since 
by  Protestant  laws,  it  is  the  duty  of  Churchwardens 
to  see  that  the  Parishioners  hav<^  no  flesh  on  their 
table,  on  fish-days,  i.  e.,  on  days  of  Fasting  and  Absti- 
nence? Existing  laws  require  them  to  levy  penalties 
for  eating  flesh  on  those  days ;''  and  also  to  present 
the  transgressors  to  the  Protestant  Bishop,  at  the 
Visitation.  The  Protestant  Clergy  are  required  by 
the  Canons,  under  pain  of  censure,  lo  declare  to  the 
people  every  Sunday,  at  the  time  appointed  in  the 
Communion-book,  whether  there  be  any  Fasting-days 
the  week  foUowinir.' 


Instruction  XLIII. 

OURTH,  FIFTH,  AND  SIXTH  COM. VI A N DM B NTS  OF  THE  CHURCH. 

Annual    Confession;  —  Eaater-  Gominitnion  ;  — Prohibi- 
tions regarding  Marriage. 

What  h  the  Fuurtli  Commandment  of  the  Church? — To  confess 
our  sins  to  our  Pastor,  at  least  once  a  year. 

At  what  lime  .s7i  ndd  children  go  to  Confession .?— When  they 
come  to  the  use  of  reason,  so  as  to  be  capable  of  mortal  sin, 

1 1  Cor.  X.  2S. 

25  Kltz..  cap.  5 — S''e  Burn's  Justice,  Art.  Churchwardens,  Sect,  vl., 
Duties  of  Cliurch wardens  in  General.  ^  Cunon  6-t. 


250 


FOURTH  PRECEPT   OF  THE   CHURCH. 


m 


which  is  generally  supposed  to  bo  about  the  ftge  of  »eveu 
yeais. 

What  is  the  F\fth  Cotnmandment  of  the  Church  ?■— 'I'o  receive 
the  BleH8ed  Sacrament  once  a  year,  and  that  at  EaHter  or 
thereabouts. 

At  what  age  are  GhriHtiana  hound  to  receive  the  Blessed  Sacrament  9 
—When  they  are  sufficiently  capable  of  being  instructed  in 
tiiUt  sacred  mystery. 

What  is  the  Sixth  Commandment  of  the  Church  ? — Not  to  sol. 
eiMiii/e  marriage  at  certain  times,  nor  within  certain  degrees 
of  kindred  ;   nor  privately  without  witnesses. 

I.  The  Fonrtli  CommHudinent  of  the  Church  le- 
qiiiies  us  to  go  to  Confession,  in  obedience  to  the 
geueral  command  of  God  :  it  fi.xes  a  period,  beyond 
which  we  are  not  allowed  to  defer  the  confession  of 
our  sins  to  our  Pastor.  ^ 

The  general  command  of  God  is  implied  in  the 
very  institution  of  Confession  :  for,  as  this  institution 
renders  Confession  a  necessary  condition  of  i-econcili- 
ation,  it  follows  that  God  requires  it  of  every  sinner. 
When  Christ  gave  to  his  Apostles  and  their  successors 
the  power  of  forgiving  and  retaining  sins,  he  thereby 
constituted  his  ministers  the  judges  of  consciences. 
Now,  they  cannot  exercise  this  office,  without  con- 
fessions being  made  to  them. 

The  Church  commands  us  to  comply  with  this 
general  precept  of  God,  at  the  very  least  once  a 
year.  When  does  this  obligation  begin  to  bind  us  ? 
When  we  come  to  the  use  of  reason,  so  as  to  bo 
capable  of  mortal  sin — when  we  are  able  to  distinguish 
good  from  evil,  so  far  as  to  be  accountable  to  God  for 
the  morality  of  our  actions.  They  who  have  not  made 
their  first  confession,  are  obliged  (if  ignorant)  to  get 
instructed,  in  order  to  learn  how  to  make  it;  and  they 
are  obliged  to  prepare  themselves  foi*  it :  and  they 
must  never  afterwards  neglect  beyond  a  year. 


FOURTH  PRECEPT  OF  THE  CHURCH. 


251 


But,  is  once  a  year  often  enough  to  go  to  Conf'eH- 
sion  ?  It  is  all  that  the  Church  expiCKsly  commands  ; 
but  not  all  that  she  wishes.^  After  we  have  fallen 
into  mortal  sin,  God  requires  us  to  return  to  him, 
without  delay,  by  sincere  repentance  :  "/><•/«///  not 
to  be  converted  to  the  Lord,  and  defer  it  not  from 
day  to  day ;  for  his  wrath  shall  come  on  a  sudden, 
and  in  the  time  of  vengeance  he  will  destroy  thee."' 
When  a  person,  who  has  committed  a  mortal  fjin, 
neglects  for  a  long  time  to  have  recou''se  to  the 
appointed  means  of  reconciliation, — ;  :in  we  suppose 
that  God  is  not  offended  by  such  neglect  ?  Can  we 
suppose  that  such  a  person  is  not  vioh^ting  the  pre- 
cept of  loving  the  Lord  his  God  with  his  whole  heart; 
and  soul,  and  mind,  and  strength  ?  Whenever  v^ 
have  been  so  unhappy  as  to  become  guilty  of  mor- 
tal sin,  we  should  repent  immediatehj,  and  pi  .'pare 
ourselves  for  approaching  noon  to  the  Sacr.iment  of 
reconciliation.  If  this  were  done,  how  many  sins 
would  be  thereby  prevented  ? 

For,  Confession    is   not    only    a   remedy   for   sins 
already  committed,  but  it  is  also  a  preservative  against 

1  The  Catechism  of  the  Councilor  Trent  says:  "There  Is  notliiiiR 
which  oiiglit  to  bo  an  object  of  so  much  care  to  the  faithful,  a3  to  study 
to  purify  their  souls  by  ihefreqttejit  confe-'sion  of  their  sins.  'Fur,  who'u 
any  one  Is  oppressed  wlUi  any  deadly  Mn,  nothing:  can  be  to  him  uioru 
salutary,  than  to  confess  his  sins  iniviediatelif ;  on  account  of  the  iiinny 
(lanfrers  which  hang  over  our  lives."— CVt^.  Cc-<'.  Tr id.,  part  2,  cup.  6. 
de  mcr.  pcenit.,  n."70. 

Ttie  same  Catechism,  teaching  what  works  « i  i  lOty  ought  to  be  done 
on  Sundays  and  Holydays.  says :  "They  are  such  as  these:"  Qfte7i  to  innl^e 
use  of  the  Sacraments  of  the  Churcii ;  which  were  instituted  for  our  salva- 
tion, and  for  curing  the  wounds  of  our  souls  Nor  is  there  any  thing  wiiich 
can  be  more  seasonable  or  better  for  Christians  [on  thone  ddi/f],  than 
often  to  confess  tl»eir  sins  to  the  Priest:'. .  .But  the  Pastor  shall  not  only 
excite  the  people  to  tliat  Sacrament  [Penance] ;  but  he  shall  with  dili- 
gence exliort  them  to  it  again  and  again,  in  order  that  they  may  /Ye- 
quenUij  receive  the  hol^y  Sacrament  of  the  Eucharist."— (7«^.  Cone  T/iii., 
part.  8,  cap.  4,  de  tertio  prone^.pto  Decalogi,  n.  35. 

2  Kccli.  V,  8,  9. 


252 


FIFTH   PRECEPT   OF  THE   CHTTRCH. 


committing  them  in  future.  Wlien  a  person  is  en^ 
slaved  to  any  vice ;  when  his  heart  is  corrupted,  and 
the  powers  of  his  soul  are  weakened,  by  a  habit  of 
falling  ;  when  he  desires  and  endeavors  to  reform  his 
conduct,  but  has  not  the  strength  to  do  so :  frequent 
Confession  is  to  such  a  sinner  a  most  powerful  help, 
— it  is  sometimes  the  only  means  that  will  he  effectual, 
of  overcoming  temptations.  They  whose  repeated 
falls  give  them  occasion  to  lament  their  weaknesses, 
but  who  cannot  be  induced  to  0*0  to  Confession  oftener 
than  once  a  year;  must  have  great  reason  to  appre- 
hend, that  they  are  far  from  being  really  in  earnest 
about  their  salvation — that  they  are  very  indifferent — 
that  they  are  worse  than  merely  lukewarm.  I^ovv 
seldom  it  is  that  this  neglect  of  Confession  is  etiec- 
tually  corrected,  when  once  the  habit  of  it  has  been 
contracted  ?  This  is  a  negligence  which  generally 
grows  upon  those  who  are  guilty  of  it,  and  too  often 
accompanies  them  to  their  death-bed.  With  expres- 
sions of  bitter  regret,  they  then  resolve  and  promise 
to  do  better  in  future,  if  God  will  only  spare  them. 
But  no  sooner  do  they  tiad  that  they  have  been 
spared,  than,  forgetting  their  resolutions,  they  become 
as  negligent  as  before. 

II.  What  is  the  Fifth  Commandment  of  the  Church  ? — To  receive 
the  Blessed  Sacrament  once  a  year,  and  that  at  Easter  or 
thereabouts. 

The  Fifth  Commandment  of  the  Church  requires 
us  to  receive  the  Holy  Communion,  in  obedience  to 
the  general  command  of  God  ;  and  it  specifies  a  time, 
beyond  which  we  are  not  allowed  to  deter  the  recep- 
tion of  this  Sacrament. 

That  general  command  of  God  is  evident  from 
these  words  of  Christ :    "  Amen,  amen,  I  say  unto 


FIFTH   PRECEPT  OF  THE   CHURCH 


253 


son  is  en," 
ipted,  and 

habit  of 
reform  his 
:  frequent 
erful  help, 
)e  effectual, 
)  repeated 
weaknesses, 
ion  oftener 
I  to  appre- 

in  earnest 
different — 
irm.     I^ow 
on  is  eifec- 
it  has  been 
1  generally 
d  "too  often 
liih  expves- 
nd  promise 
pare  them. 

have  been 
ley  become 

? — To  receive 
at  Easter  of 

eh  requires 
(bedience  to 
liiies  a  time, 
the  recep- 

ident   from 
I  say  unto 


you :    Except  you  eat  the  flesh  of  the  Son  of  Man, 
and  drink  his  blood,  you  shall  not  have  life  in  you." ' 

At  what  age  are  Christians  hound  to  receive  the  Blessed  Sacra- 
ment 9 — When  they  are  sufficiently  capab  e  of  being  instruct- 
ed in  that  sacred  mystery. 

Observe,  the  Catechism  does  not  say :  "  When  they 
are  sufficiently  instructed;''^  but:  "When  they  are 
sufficiently  capable  of  being  instructed.^^  For  they 
are  then  bound  to  get  instructed,  and  to  make  all 
necessary  preparations  for  receiving  the  Holy  Com- 
munion. Parents  will  have  much  to  answer  for,  if 
they  suffer  their  children  to  neglect — (and  how  many  ' 
parents  do?)  The  negligence  of  children  is  almost 
always  traceable  to  neglect  in  parents.  What  a  ter- 
rible account  must  await  those  parents,  who  are  guilty 
of  such  neglect ! 

Would  it  be  a  grievous  sin  to  omit  one's  Easter- 
Communion,  without  necessity  or  some  just  cause? 
Yes ;  and  the  longer  people  neglect,  the  more  guilty 
they  become.  St.  Alphonsus  Liguori  says,  that,  *'  If 
any  one  has  been  prevented  from  communicating  at 
Easter,  he  is  bound  to  communicate  as  soon  afterioards 
as  he  can — or  at  the  earliest  opportunity;  because 
both  the  divine  and  the  ecclesiastical  precept  require 
him  to  do  so."  * 

But,  if  persons  communicate  at  Easter,  is  that 
sufficient?  It  is  as  often  as  the  Church  positively 
commands ;   but  not  as  often  as  she  desires  and  ad- 

1  John  vl.  64. 

2  "Sicnt  diximus  do  confesstone  [vide  supra,  n.  86],  ita  dicimus  de 
ooiniminlone,  quod  si  quis  tempore  Paschali  non  potiilt  com  muni  care, 
tenet  ur  ad  qnamprimuin  communicandum;  quia  urget  prieceptum  tain 
diviniim  (ab  Ecclesia  determinatum  ut  observetiir  quollbet  Pascha),  quam 
ecclo^iasticurn  quod  assisrnat  tcmpus  Paschale  non  ad  flnienduiu,  aed  ad 
BoUicitandam  satisfiactionena."— //o?».  Apoat^  tract.  12,  n.  40. 

22 


254 


FIFTH   PRECEPT  OF  THE   CHUEOH. 


vises,'  nor  as  often  as  our  necessities  require 


The 
Holy  Eucharist  is  called :  "  Our  daily  bread  ;"  ^  it 
is  "  the  bread  of  life,"  given  for  the  food  and  nourish- 
ment of  our  souls :  "  The  bread  that  I  will  give,  is 
my  flesh  for  the  life  of  the  world ....  For  my  flesh  is 
meat  indeed,  and  my  blood  is  drink  indeed." '  Now, 
as  the  body  languishes  and  dies,  unless  frequently 
nourished  with  corporeal  food ;  so  does  the  soul  lan- 
guish and  lose  its  spiritual  life,  if  deprived  of  this 
bread  of  life.  For  so  Christ  declares:  "Amen, 
Amen,  I  sfty  unto  you ;  except  you  eat  the  flesh  of 
the  Son  of  Man,  and  drink  his  blood,  you  shall  not 
have  life  in  youy  '* 

How  many  are  there  among  the  faithful,  who  se<9m 
to  make  it  a  point  to  approach  the  Holy  Communion 
once  a  year  only  ?  But  what  can  be  thought  of  them, 
except  that  they  are  in  a  deplorable  state  of  soul  ?  for, 
to  whom  are  these  terrifying  words  of  the  Apocalypse 
most  strictly  applicable :  *'  I  know  thy  works,  that 
thou  art  neither  cold,  nor  hot.  I  would  that  thou 
wert  cold,  or  hot;  but  because  thou  art  lukewarm, 


1  "The  Holy  Synod  [the  CouncH  of  Trent],  with  paternal  afFectlon,  ml- 
monishcs,  exhorts,  implores,  and  entrents  all  Christians,  through  the 
bowels  of  the  mercy  of  our  God,  to  believe  anil  venerate  the  sacred  mys- 
teries of  our  Lord's  body  and  blood  with  such  constancy  and  lirmness 
of  faith,  and  with  such  devotion,  piety,  and  reverence  of  mind,  that  they 
may  be  able  to  re<if)\\e  frequently  this  supersubstantiiil  bread,  and  tliat  it 
may  truly  be  to  them  the  life  of  their  soul,  and  the  perpetual  health  of 
their  mind."— Cone.  Tirid.,  Sena.  18,  de  Such.,  cap.  8. 

Tlie  Catechism  of  the  Council  of  Trent,  says:  "Let  not  the  faithful 
think  it  enough,  if,  in  obedience  to  the  authoriry  of  this  decree,  they  re- 
ceive the  Lord's  body  once  a  year  only;  but  let  them  know,  that  the 
Communion  of  the  Eucharist  should  be  receiva^  oftener.  But  whether 
it  be  more  e.\]»edient  to  receive  it  every  month,  or  every  week,  or  every 
day,  no  fixed  rule  can  be  prepcribed  for  all  persons.  Yet  this  rule  of  St, 
Angustine  is  most  certain :  '  So  live,  that  thou  mayest  receive  every  day. 
Cat.  Cone.  Trid.,  part.  2,  cap.  4,  n.  6. 


ii» 


3  Lake  zi.  8. 


s  John  vl.  48,  62,  66. 


*  John  vi.  54. 


SIXTH  PRECEPT  OP  THE   CHUBOH. 


255 


lire.    The 
•ead;'"*  it 
d  nourish- 
ill  give,  is 
ny  flesh  is 
." «     Now, 
frequently 
3  soul  Ian- 
zed  of  this 
:    "  Amen, 
he  flesh  of 
1  shall  not 

,  who  se^m 
Communion 
jht  of  them, 
►fsoul?  for. 
Apocalypse 
works,  that 
I  that  thou 
lukewarm, 


jal  aflfectlon,  ad- 
ns,  through  the 
the  sacred  mys- 
;y  and  firmness 
mind,  that  they 
read,  and  that  it 
petual  health  of 

not  the  faithful 

decree,  they  re- 
know,  that  the 

>.  But  whether 
week,  or  every 
this  rule  of  St. 

live  every  day.'" 


John  vl.  54. 


and  neither  cold  nor  hot,  I  will  begin  to  vomit  thee 
out  of  my  mouth.'*  ^ 

If  such  persons  will  only  look  well  into  their  own 
hearts,  and  observe  what  passes  there,  it  is  to  be 
feared  that  they  will  find  this  threat  already  executed 
upon  them — that  they  will  find  themselves  deprived 
of  the  protecting  and  supporting  graces  of  God, — 
left  a  prey  to  frequent  and  violent  temptations, — and 
repeatedly  falling,  so  as  to  be  continual  slaves  to  their 
passions,  &c. 

HI.  What  is  the  Sixth  Commandment  of  the  Ohurch  ? — Not  to 
solemnize  marriage  at  certain  times,  nor  within  certain  de- 
grees of  kindred  5  nor  privately  without  witnesses. 

1.  ThosQ  forbidden  times  are,  from  the  first  Sunday 
in  Advent  to  the  Epiphany,  and  from  Ash- Wednesday 
to  Low-Sunday  inclusively.  These  are  times  set 
apart  for  public  penance,  or  for  particular  devotion. 
Marriages  solemnized  at  these  forbidden  times  are 
unlawful,  but  not  invalid.  It  is  not  right  to  take  any 
part  in  the  solemnization  of  a  marriage  to  which  this 
prohibition  of  the  Chiirch  applies. 

2.  The  Sixth  Commandment  of  the  Church  forbids 
marriao;e  between  relations  to  the  fourth  decree  of 
kindred.  Brothers  and  sisters  are  the  first  degree 
from  the  common  stock ;  their  children,  or  first  cou- 
sins, are  the  second  degree ;  and  so  on  to  third  cousins, 
who  are  the  fourth  degree,  and  included  in  the  pro- 
hibition. When  the  parties  are  not  equally  distant 
from  the  common  stock,  from  which  both  of  them 
proceed,  they  are  related  to  each  other  in  the  degree 
of  the  one  who  is  farthest  removed. 

It  also  forbids  marriagjes  between  those  who  are 
within  the  fourth  degree  of  affinity,  arising  from  law- 

1  Apoc.  iil.  15, 16. 


256 


SIXTH   PRECEPT   OF  THE  OHintCH. 


ful  marriage.  Speaking  of  man  and  wife,  our  Blessed 
Lord  says  :  "  They  are  not  two,  but  one  flesh  ;"  '  so 
that  the  relations  of  one  of  the  parties  by  consanguin- 
ity, are  related  to  the  other  party  by  affinity.  An 
unlawful  cohabitation  creates  the  same  kind  of  affinity, 
which  prevents  r  arriage  with  the  relatives  of  each 
other  to  the  second  degree.  Godfathers  and  God- 
mothers contract  r  spiritual  relationship  or  affinity 
with  the  person  ibr  whom  they  are  Sponsors,  and  also 
with  the  Parents  of  that  person ;  which  prevents  them 
from  marrying  any  one  of  the  three  :  and  this  applies 
also  to  those  who  are  Sponsors  in  Confirmation. 

In  all  these  cases,  the  marriage  would  be  null  and 
void,  if  celebrated  without  a  dispensation.  > 

3.  In  places  where  the  decree  of  the  Council  W 
Trent,  concerning  clandestine  mariiages,  is  in  force, 
any  marriage  which  is  not  contracted  before  the  proper 
Pastor  of  one  of  the  parties,  and  in  the  presf  uce  of  at 
least  two  witnesses,  is  null  and  void. 

1  Matt  six.  & 


\ 


SACRAMENTS  m  GENERAL. 


267 


EXPLANATION 


Instruction  XLIY. 

On  the  Sacraments  in  General. 

What  is  a  Sacrament  ? — A  Sacrament  is  an  outward  sign  of 
inward  grace,  or  a  sacred  and  mysterious  sign  and  ceremony, 
ordained  by  Christ,  by  which  grace  is  conveyed  to  our 
Qouls. 

Do  all  the  Sacraments  give  grace  ? — Yes  j  to  those  who  re- 
ceive them  v/ith  due  dispositions. 

'W}»£nce  have  the  Sacraments  the}?ower  of  giving  grace  ? — From 
Christ's  precious  blood. 

Is  it  a  greai  happiness  to  receive  the  Sacraments  worthily  9 — Yes  ; 
it  is  the  greatest  happiness  in  the  world. 

How  many  Sacraments  are  there? — These  seven:  Baptism, 
Confirmation,  Holy  Eucharist,  Penance,  Extreme  Unction, 
Holy  Order,  and  Matrimony. 

Our  eternal  salvation  depends  very  much  on  the 
use  we  make  of  the  Sacraments ;  because  they  are 
the  means  of  grace  instituted  by  Christ  our  Lord  for 
the  sanctilication  of  mankind.  It  is  very  important, 
therefore,  that  the  Sacraments  should  be  well  under- 
stood by  all  Christians,  in  order  that  they  maybe  able 
to  receive  them  with  greater  advantage  in  their  souls. 

I.  Thk  Essentials  of  a  Sacrament. — What  is  a  Sacrament? 
— A  Sacrament  is  an  outward  sign  of  inward  grace,  or  a  sacred 
and  mysterious  sign  and  ceremony  ordained  by  Christ,  by 
which  grace  is  conveyed  to  our  souls. 

Three  thing's  are  necessary  to  constitute  a  Sacra- 
ment: 1st,  Some  external  sensible  thing;  which  is 
to  be  applied  by  the  Minister  of  the  Sacrament,  while 
he  pronounces  a  set  form  of  words.     All  this  is  the 

220 


i 


268 


SACliA'IBlNTS   IN   GENERAL. 


i 


Siffn,  or  the  outward  part  of  the  Sacrament. — 2dly, 
This  external  thing,  with  the  application  of  it  to  the 
Receiver  (that  is  to  say,  the  entire  sign  or  outward 
part  of  iliC  Sacrament),  must  both  signify  invvard 
grace,  and  have  the  power  o^  producing  it  ui  th  3  souK 
— 3dly,  This  sign,  or  outward  part  of  the  Sac  ii  went, 
must  have  been  permanently  instituted  b>/  ChrJ^^  \r, 
his  Church  to  be  a  means  of.pr  duciisg  giac^o. 

1.  The  Outivard  ^if/n. — An  externa'  sensible  Sign 
is  something  which  \v(  can  sc»',  or  hear,  <fec., — it  is 
something  which  can  be  perceive*]  by  our  senses ; 
pointing  out  something  else  which  we  do  not  see,  or 
hear,  or  perceive  with  any  of  our  senses  i  for  exau-  ;'e, 
when  vve  see  smoke  rising  out  of  the  lop  of  a  caimnev, 
we  know  by  mat  outward  sign,  that  there  is  fire  inside 
the  hons;^ ;  although  the  fire  itself  is  not  perceived 
by  any  of  our  senses.  The  external  sensible  thing^ 
with  the  application  of  it,  is  called  the  matter  of  the 
Sacrament ;  the  words  which  are  pronounced  at  the 
Sitme  time,  by  the  Minister  applying  the  matter  are 
calltd  the  form  of  the  Sacrament.  Thusj  the  matter 
of  tlie  Sacrament  of  Baptism  is  the  water,  with  the  ap- 
plication of  it  to  the  person  who  is  being  baptized  [ihe 
water  itself  is  the  remote  matter,  and  its  application 
(or  the  ablution)  is  the  proximate  matter] ;'  an^ 
the  form  of  this  Sacrament  is  the  sentence,  "1  baptize 
thee,  (fee,"  pronounced  while  the  water  is  being  poured. 
"  Withhold  the  word  (says  St.  Augustine),  and  what 
is  the  water,  but  mere  water?  The  word  is  joined  to 
the  element,  and  it  becomes  a  Sacrainent."^ 

1  Materia  est  res  corporea  et  sensibilis,  qnsB  susciplenti  applicatnr, 
V.  g.,  aqua,  chrisiiia,  oleum  satictum,  «fec.  Et  hsec  est  materia  reinota; 
uam  proii'ima  est  ipsa  flpi»licatio  materise,  ut  ablutiu  unctio,  &c." — 
iS.  Alp/i  Liff,  Horn.  ApostoL,  append.  3,  n.  5, 

'  Detraho  verbum,  quid  est  uqiia,  nisi  aqua?  Accedit  verbutn  ad  ele- 
mentum,  et  lit  Sacramentum." — Tract.  80  in  Joannem. 

.     \ 


BACKAMENT8   IN    GENERAL. 


259 


.— 2dly, 

it  to  the 

outward 

iuvYutxl 

th':'«  ROUU 

ible  Sign 
:c., — it  is 
r  senses  ; 
ot  sttCs  or 
oxaii.w'e, 
cLiimnev, 
fire  inside 
perceived 
ble  thing, 
ter  of  tbe 
ed  at  the 
natter  are 
the  matter 
ith  the  ap- 
ptized  [che 
pplication 
er] ;'     au^ 
"  1  baptize 
ng  poured. 
,and  what 
s  joined  to 

nti  applicatnr, 
iteila  remota; 
unctio,  &c."— 

verbuin  ad  ele- 


The  union  between  the  application  of  the  "matter, 
and  tlie  pronouncing^  of  the  form,  ought  to  be  such, 
that,  according  to  the  moral  estimation  of  men,  the 
woriis  may  be  considered  as  affecting  the  matter,  and 
as  coiistituiing  with  it  one  whole  Sign.* 

Et)€r;/  Sacramelit  has  a  matter  and /orm;  which 
are  its  outward  part^  MppHed  by  the  person  who  ad- 
ministers the  Saciament. 

2.  'ike  Inward  Grace. — There  is  also,  in  every 
Sacranunt,  an  inward  part,  or  graci.,  given  by  Al- 
mighty (Jod  to  tho  soul,  at  the  very  same  instant  in 
which  the  outward  part  is  performed.  This  inward 
graC'^  is  certain — it  is  infallibly  produced  in  the  soul 
of  the  person  receiving  the  Sacrament,  unless  he  pre- 
vent it  by  putting  some  obstacle  in  the  way  :  "If 
any  one  shall  assert  (says  the  Council  of  Trent),  that 
the  Sacraments  of  the  New  Law  contain  not  the 
grace  which  they  signify,  or  that  they  do  not  confer 
that  grace  upon  those  who  put  no  obstacle  in  the 
way,  let  him  be  anathema.* 

Why  is  this  inward  effect  certain  ?  Because  God 
has  promised  it,  and  is  faithful  to  his  promises.  Of 
Baptism,  for  instance,  Christ  has  declared,  saying : 
"  Unless  a  man  be  horn  again  of  water  and  of  the  Holy 
Ghost,  he  cannot  enter  into  the  kingdom  of  God;"' 
but  "he  that  believeth  and  is  baptized,  shall  be 
saved .'*^    Of  the  Holy  Eucharist  he  has  also  promised : 

*"Ut  SacranientiHii  sit  valldum,  debet  inter  materiam  et  furmam 
(v.  p.,  inter  efTusionein  aqure  et  pronnntiationem  verborum)  tanta  esse 
conjiinctio,  ut  secundum  nioralem  iioininuin  ffistimationein,  spectata.  na- 
tura  ciijiisque  Saciamenti.  una  alteram  afflclat;  hoc  est,  ut  verba  cense- 
aiitur  Ciulere  in  taiem  rem,  et  cum  eA  unum  totale  signcm  constituere." 
S.  Alp'i:  lAg.,  Tkeol.  3for.,  lib.  6,  tract.  1,  n.  9. 

2  ••  Si  quis  (lixerit,  Siicramentu  novae  legis  non  continere  gratiam,  qnam 
signiflcuni,  aut  graiiam  ipsMin  non  ponentibus  obicem  non  confer  re ;  ana* 
thema  sit," — Cohc.  Tnd.,  Se»8.  7,  de  Sacr.  in  genere,  can.  6. 

3  John  iii.  5.  *  Mark  xvi.  16. 


260 


SAOBAMENTB   IN   GENEBAL. 


"He  that  eateth  my  flesh,  and  drinketh  my  blood, 
abideth  in  me,  and  I  in  him:. . .  .he  hath  everlasting 
life;  and  I  will  raise  him  up  at  the  last  day."' 
Of  Penance  likewise  he  has  promised,  saying  to  his 
ministers ;  "  Whose  sins  you  shall  forgive,  they  are 
forgiven  them.*^^  Of  Extreme  Unction:  "And  if  he 
(the  sick  person)  be  in  sins,  they  shall  he  forgiven  . 
nim."'  Now  Christ  says  of  his  promises:  "Heaven 
and  earth  shall  pass  away,  but  my  word  shall  not 
pass  away."*  For,  "as  the  rain  and  the  snow  come 
down  from  heaven,  and  return  no  more  thither; 
but  water  the  earth,  and  make  it  to  spring  and  give 
seed  to  the  sower,  and  bread  to  the  eater :  60  sfiall 
my  word  he^  which  shall  go  forth  from  my  mouth-+- 
it  shall  not  leturn  to  me  void^  but  it  shall  do 
whatsoever  I  please,  and  shall  prosper  in  the  things 
for  ivhich  I  sent  it."  * 

The  outward  part  which  is  performed  by  the  Min- 
ister of  the  Sacrament,  is  called  a  sign  of  the  inward 
grace,  because  it  signifies,  and  represents  outwardly 
what  is  done  inwardly  and  invisibly  in  the  soul. 
These  sacramental  signs  (very  different  from  others) 
actually  effect  or  give  what  they  represent :  for  exam- 
ple, in  Baptism,  the  application  of  the  water,  and  the 
pronouncing  of  the  accompanying  words,  are  a  sign 
which  not  only  represents  the  cleansing  of  the  soul 
from  sin,  but  actually  effects  that  cleansing. 

3.  The  Institution  of  Christ. — A  Sacrament  must 
be  an  Institution  of  Christ :  he  is  the  Author  of  all 
the  Sacraments.  For  no  one,  bu^  God,  can  give  to 
material  things,  or  to  outward  signs,  the  power  of 
producing  grace  in  the  soul. 


1  John  vi.  57,  55. 
3  John  XX.  23. 


'  James  v.  16. 
*  Mark  xiii.  81. 


•  la.  Iv.  10, 11. 


SACRAMENTS   IN   GENERAL. 


261 


J  blood, 
jrlasting 
t.  day."' 
y  to  his 
:hey  are 
nd  if  he 
forgiven  , 
'  Heaven 
shall  not 
)W  come 
thither ; 
and  give 

mouth 
shall 
he  things 


d^ 


the  Mill- 
ie inward 
outwardly 
the  soul. 
HI  others) 
for  exain- 
r,  and  the 
re  A  SIGN 
f  the  soul 

nent  must 
thor  of  all 
in'  give  to 
power  of 

V.  10, 11. 


II.  The  Numbrr  of  the  Sacraments. — How  many 
Sacraments  has  Christ  instituted  ?  Seven.  This  is 
an  Article  of  Faith :  "  If  any  one  shall  a^^sert  (says 
the  Council  of  Trent)  that  the  Sacramcntn  of  the 
New  Law  were  not  all  of  them  instituted  by  Jesus 
Christ  our  I^ord ;  or  that  there  are  more  or  fewer 
than  seven;  viz.,  Baptism,  Coi  limation.  Eucharist, 
Penance,  Extreme  Unction,  Order,  and  Matrimony ; 
or  even  that  any  one  of  these  seven  is  not  truly  and 
properly  a  Sacrament;  let  him  be  anathema."' 

These  seven  Sacraments  supply  the  various  wants 
of  the  spiritual  iife^  corresponding  to  those  of  the 
temporal  life. 

1.  In  order  to  live  a  temporal  life,  we  must  be 
born.  But  we  are  born  in  a  state  of  sin;  and  there- 
fore, before  we  can  live  the  life  of  grace,  we  must  be 
purified  from  our  guilt — we  must  receive  a  spiritual 
birth  ;  and  this  we  receive  by  means  of  the  Sacrament 
of  Baptism. 

2.  After  being  temporally  born,  we  are,  for  some 
time,  weak  and  helpless  infants;  we  have  to  grow  up 
and  acquire  strength,  in  order  to  be  equal  to  the  lahors 
and  duiies  which  we  shall  have  to  perform.  So  like- 
wise, after  being  spiritually  born,  our  life  of  giace  is 
but  weak  and  feeble — we  are  in  a  state  of  spiritual 
infancy  :  We  are  indeed  Christians  and  Servants  of 
Christ ;  but  we  have  to  become  strong  and  perfect 
Christians,  and  Soldiers  of  Jesus  Christ;  and  this  we 
become  by  receiving  the  Sacrament  of  Confirmation. 

"3.  As,  in  the  temporal  life,  we  must  be  frequently 
supplied  with  nourishing  food,  in  order  to  preserve 
life,  and  to  maintain  and  increase  our  strength  ;  for 
otherwise,  we  should  soon  languish  and  die ;  so,  in 

1  Cone  Trid.,  Sess.  7,  de  Sacr.  in  genere,  can.  1. 


262 


SAOBAMENTS   IN  GENERAL. 


order  to  maintain  and  perfect  that  spiritual  life,  which 
we  receive  in  Baptism,  and  which  was  strengthened 
in  Confirmation,  we  stand  in  need  of  a  spiritual  nour- 
ishment— of  a  continued  supply  of  graces;  our  souls 
must  be  frequently  fed  with  "  the  bread  of  life ;"  and 
this  is  given  to  us  in  the  Sacrament  of  the  Holy 
Eucharist. 

4.  But,  however  strong  and  healthy  we  may  have 
become,  we  are  liable  to  be  seriously  or  mortally 
wounded,  or  to  lose  our  health  and  strength  under 
the  enfeebling  influence  of  some  disorder ;  we  are 
liable  to  fall  iuto  such  a  state,  that  even  the  very 
food  which  should  administer  health  .'ind  strength, 
would  become  pernicious  and  fatal  to  us ;  we  stand 
in  need,  therefore,  of  some  healing  remedy — of  one 
that  possesses  the  property  of  curing  our  wounds,  and 
of  restoriiijf  to  us  the  health  which  we  have  lost. 
Now  (applying  all  this  to  the  spiritual  life),  that 
necessary  remedy,  capable  of  healing  the  wounds  of 
mortal  sin,  of  restoring  us  to  the  state  of  grace,  and 
of  enabling  us  again  to  partake  of  "the  bread  of  life" 
with  advantage  to  our  souls — that  necessary  and  heal- 
ing remedy  is  provided  for  us  in  the  Sacrament  of 
Penance. 

6.  But,  after  all,  we  must  die ;  the  sentence  of 
death  is  passed  upon  all  mankind ;  and,  sooner  or 
later,  enfeebled  nature  must  yield  to  the  execution  of 
that  sentence  :  it  is  then  difficult  to  avoid  sinking 
under  the  pains,  infirmities,  languor,  &c.,  of  our  last 
sickness ;  and  we  need  special  consolation  and  special 
assistances.  Spiritually  also,,  we  are  then  in  the 
greatest  need ;  for  the  devil  exerts  himself  then  to 
the  utmost  of  his  })Ower  in  tempting  us,  especially  to 
impatience  and  despair;  and  we,  being  weakened  by 


BAOKAMENT^    IN   GENERAL. 


263 


ifo,  which 

nglhened 

Lual  nour- 

ouv  souls 

nd 


/' 


a 


life : 
the  Holy 

may  have 
•   moi'UiUy 
i2th  under 
we  are 
very 
d  strength, 
•;  we  stand 
jdy—  of  one 
vounds,  and 
»   have  lost, 
lite),  that 
wounds  of 


a  the 


grace, 


and 


read  of  life" 
i>y  and  heal- 
jacraiuent  of 

sentence  of 
d,  sooner  or 
execution  of 
.void  sinking 
of  our  last 
,  and  special 
then  in   the 
liseU  then  to 
especially  to 
weakened  by 


disease,  are  less  able  to  withstand  his  attacks  :  but 
the  special  consolation  and  support — the  special  as- 
sistances which  we  then  need,  are  communicated  to 
us  in  the  Sacrament  of  Extreme  Unction. 

6.  Society  requires  a  Government  and  Adminis- 
trators of  the  laws.  So,  in  Religion,  we  stand  in 
need  of  spiritual  Rulers,  Teachers,  and  Guides :  and 
these  are  supplied,  together  with  the  powers  and 
graces  necessary  for  them,  by  the  Sacrament  of  Holy 
Order. 

7.  Marriage  is  necessary,  in  order  to  supply  chil- 
dren for  succeeding  generations ;  and  as  the  general 
happiness  of  mankind,  and  the  temporal  good  of  so- 
eiety  (being  composed  chiefly  of  married  persons), 
depend  very  much  on  the  proper  discharge  of  the 
duties  of  the  married  state,  and  especiially  on  tho 
manner  in  which  parents  bring  up  their  children  ;  so, 
the  Sacrament  of  Matrimony  has  been  instituted,  to 
give  to  married  persons  the  graces  which  are  required 
for  the  due  fulfilment  of  their  duties,  and  for  training 
np  their  children  religiously^  so  that  they  may  thus 
people  the  Church  with  good  Christians^  and  heaven 
wil,h  Saints. 

You  see  how  these  seven  Sacraments  serve  to 
sanctify  every  stage  and  condition  of  life, — how  you 
ought,  therefore,  to  thank  God  for  having  instituted 
them, — and  also  how  inexcusable  you  are,  if  you  live 
and  die  in  sin. 

III.  The  Minister  of  the  Sacraments,—  Christ 
having  instituted  the  Sacraments,  left  the  rfdininis- 
tration  of  thein  to  Piiests,  who  are  ordained  *'  for 
the  work  of  the  ministry." '  And  whether  the  Min- 
ister of  a  Sacrament  be  virtuous  or  wicked,  it  pro- 

1  Eph.  iv.  12. 


264 


8A0EAMENTS   IN   GENERAL. 


ill  m 


duces  the  same  effects  in  the  Receiver.  All  that 
is  necessary  in  the  Minister,  for  conferring  the  Sucra- 
ments  validly^  is,  Ist,  That  he  have  the  poioer  of 
H'hninistering  them ; — 2dly,  That  he  have  jurisdic- 
tion^ with  regai'd  to  those  Sacraments  which  require 
it; — 3(liy,  That  he  perform  all  the  essential  rites; — 
and  4thly,  That  he  have  "a/»  intention  of  at  least 
doing  what  the  Church  does."' 

IV.  The  Effects  of  the  Sacraments. — All  the 
Sacraments  give  grace  to  those  who  receive  them 
with  due  dispositions. 

It  is  of  the  nature  of  two  of  them,  viz..  Baptism 
and  Penance,  to  give  i\iQ  first  grace  ;  i.  e.,  to  produce 
sanctifying  grace  in  those  who  are  destitute  of  i^ — 
they  put  sinners  in  a  state  of  grace — they  raise  souls 
that  are  dead  in  sin,  to  the  life  of  grace  (hence, 
they  are  called  Sacraments  of  the  dead).  It  is  of 
the  nature  of  the  other  five  to  increase  sanctifying 
grace  in  those  who  already  possess  it:  for  the  worthy 
reception  of  these  five  requires  a  pi'evious  state  of 
grace  (hence,  they  are  called  Sacraments  of  the 
living).  Nevertheless,  there  may  be  circumstances  in 
which  even  these  five  confer  the  first  grace  ;  that  is, 
they  may  restore  us,  like  the  Sacrament  of  Penance, 
to  the  state  of  grace. ^'''^ 

1  Cone.  Trld ,  Sess  7,  de  Sacr.  In  genere,  can.  11  et  12. 

'  Gousset,  archbisliop  of  Keims,  says:  '*Thoy  are  called  Sacraments 
of  the  living,  because  they  cannot  ordinarily  be  receiveil  with  fruit, 
except  by  those  who  are  living  the  life  of  grace.  We  t^ay  ordinarily; 
for,  by  ati  extraordinary  effect,  tiiey  Hometiincs  confer  t\\6  flrit  grace. 
Thus:  if  a  person,  who  Is  under  the  guilt  of  some  mortal  sin,  believes 
himself  to  be  in  a  state  of  grace;  and,  in  preparing  liiinself  to  receive  a 
Sacrament  oftlie  living,  is  moved  (we  do  not  Fay  to  i»erfect  contrition, 
but)  to  a  feeling  of  aW/'tiion,  such  as  is  necessary  for  roceivingsacrairicntiil 
absolution  ;  then  the  Sacrament  will  have  all  its  effects— l>y  communica- 
ting sracu  to  iiiin  who  receives  it,  it  will  itself  obtain  for  him  pardon  and 
remission  of  all  his  sins  •••This  is  not  an  opinion  lield  by  a/^io  Theo- 
logians only^  but  it  is  the  most  common  doctrine  of  Divines— it  is  that 


BAOBAMKNTS  IN  OENEBAL. 


265 


All   that 
:ho  Siicra- 

poioer  of 
i  jurisdic- 
ch  Inquire 
il  rites; — 
)f  at  least 

,.— All  the 
3eive  them 

z.,  Baptism 
to  produce 
tute  of  it — 
f  raise  souls 
•ace  (hence, 
).     It  is  of 
sanctii'ying 
the  worthy 
0U8  state  of 
ents    of  the 
lUnstances  iu 
ace ;  that  is, 
of  Penance, 


ialled  Sacraments 
leiveil  witli  fruit, 
t^ay  ordinarily; 
r  tlie  flrd  gruco. 
.>rttil  sill,  believes 
iiself  to  receive  a 
lert'oct  contrition, 
jlvini:  sacramental 
— Wy'cominunica- 
i/r  him  tiaivton  and 
Id  by  a/rito  Tbeo- 
)lvlne3— it  is  that 


Besides  thus  producing  or  increasing  sanctifying 
grace,  each  Sacrament  gives  a  grace  proper  to  itself, 
called  sacramental  grace.  Thus,  Baptism  gives  a 
spiritual  birth,  or  the  life  of  grace,  making  us  Chris- 
tians, and  heirs  of  heaven  ; — Confirmation  gives  us 
the  Holy  Ghost,  with  his  sevenfold  gifts; — Tlu  Holy 
Euchaiist  gives  us  Christ  himself,  the  Author  of  all 
grace,  for  the  food  and  nourishment  of  our  souls  ; — 
Penance  cancels  the  sins  committed  after  Baptism, 

which  Is  the  most  generally  received  {Communior  TJieologornm  senten,' 
Ua,)....\i  la  not  the  ntate  of  sin,  but  tlie  affection  to  mortal  sin,  wliicli  hi 
the  obstacle  (or  obex)  to  the  entranuo  of  grace  into  the  soul.'" — Gousaet, 
Tkeologie  MoraU,  tome  2,  n.  '^2. 

8t.  Aiplionsus  Llguori  says;  "Of  these  (seven  Sacraments"),  some  are 
called  Sacraments  of  the  dead,  as  BapU-«m  and  Penance,  wliicli  produce  tbo 
jUrnt  grace,  and  can  therefore  be  received  even  by  a  sinner.  Uiliers  are 
called  Sacraments  of  the  living,  as  the  Eucharist  and  the  rest,  lint  not- 
withstanding this,  even  tlie  Sacraments  of  the  living  may  sometinu'S  con- 
fer theytrxt  grace;  as,  for  instance,  when  any  one,  not  thinlxliii;  himself 
to  be  ill  a  state  of  mortal  sin,  or  uon^lderint;  himself  to  be  contrite,  ap« 
proaches  to  tlio  Sacrament  ioith,  attrition;  as  St.  Thomas  teaclios,  p.  8. 
g.  TX  art  3,  where  he  says:  *77i/«  Sacrament  [the  holy  Eucharist]  may, 
however,  opi^rate  the  remission  ofnins  ; . . ..even  when  received  by  him, 
toho,  without  being  conscious  of  it,  is  in  mortal  sin.  For,  perhaps  ha 
toas  not  atjirat  Hufflciently  contrite ;  but,  approaching  devoutly  and 
reverently,  he  will  obtain  by  this  SaoramfnC  the  grace  of  Charity, 
which  will  perfect  his  contrition,  a,nd  complete  the  rtminsion  of  sin) 
St.  Thomas  confirms  this  doctrine  in  u;  <.  :er  place,  q.  72.  art.  7,  ad  2 ; 
and  Dlvii<<is,  with  common  voice,  teach  the  same  concernin;;  tlie  other 
S.'icramenis  (of  the  living).  Reason:  because.  In  the  Council  of  Trent, 
S^as.  7,  Can  6,  It  is  said :  ^Jfany  onti  shall  assert  that  the  Sitcram^nta  of 
the  N'ew  Law  ■  •  •  do  not  confer  grace  upon  those  who  put  no  obstacle  in 
the  way  ;  let  him.  be  anathema  ,•'  He,  therefore,  wlio  approaches  to  a 
Sacrament  of  the  living  wit/t  attrition,  vfhich  excludes  both  actual  and 
habitual  alFection  to  sin,  ceases  to  put  an  obstacle  in  the  way ;  and  there- 
fore he  receives  grace,  provided  he  have  a  desire  of  the  Sacrament  of  Pen« 
ance."— 6'  Alph'.  Lig.,  Theol.  Mor.,  lib.  6,  tract.  1,  n.  6.  It  is  said: 
Provided  he  have  a  desire  of  the  Stcrament  of  Penance;'"  i.  o  .  provided 
he  be  so  disposed,  that  he  would  approach  the  Sacrament  of  Penance,  if 
he  knew  that  he  needed  it,  and  were  able  to  have  recourse  to  it :  so  far,  in- 
deed, as  regards  the  receiving  ofthe  Holy  Eucharist,  there  in  a  command  of 
the  Church  to  that  eftect  —  Vide  Cone.  Trid.,  Sesa.  13,  de  Euchar.,  oap.  7. 
Indeed,  if  the  state  of  sin  were  itself  an  obstacle  to  grace,  it  is  evident 
that  ««e/'y  Sacrament  would  then  necessarily  require  to  be  received  in 
the  state  of  sanctifying  grace  ;  and,  consequently,  no  Sacrament  would  be 
able  to  produce  the  first  grace,  since  tke  very  want  of  the  Urst  grace 
iroald  be  aa  obstacle  against  its  reception. 

23 


266 


BAC3AMENTS   IN   GENERAL. 


m4 


if???;.  4.-:' 


■a   J''j  "     iV'   *  J       -J   ■,.'",    ■ 

Mm  I 


and  reconciles  us  again  to  God ; — Extreme  Unction 
gives  us  the  grace  of  patience  and  resignation  in  our 
Jast  sickness,  the  grace  of  resisting  temptations  to 
despair,  and  of  making  due  preparation  for  death  ; — 
Holy  Order  gives  the  power  of  the  Priesthood,  and 
grace  to  dischaige  properly  the  functions  of  it; — 
Matrimony  confers  such  grace  as  is  required  for  the 
fulfilment  of  the  duties  of  the  married  state. 

The  Sacraments  produce  grace  through  the  merits 
of  Jesus  Christ :  through  his  merits,  they  produce  it 
of  themselves — by  virtue  of  their  very  institution  ;  and 
not  by  virtue  of  the  merits  either  of  him  who  admin- 
isters them,  or  of  him  who  receives  them.  In  order 
to  receive  the  grace  of  a  Sacrament,  it  is,  indeed,  ne- 
cessary to  be  in  good  dispositions ;  but  those  dispo- 
sitions do  not  produce  the  grace ;  they  only  remove 
the  obstacles  which  would  otherwise  prevent  its  recep- 
tion. For  example,  a  room,  in  order  to  receive  light, 
must  have  a  window,  or  some  aperture  in  the  wall, 
through  which  the  light  may  pass ;  yet  the  window 
does  not  make  the  light,  but  only  removes  the  obsta- 
cles to  its  entering. 

When  a  Sacrament  is  knowingly  received  without 
the  necessary  good  dispositions,  i.  e.,  when  it  is  re- 
ceived unworthily,  it  then  stamps  upon  the  soul  the 
guilt  of  Sacrilege. 

V.  The  Reiteration  of  the  Sacraments. — '''  \h 
each  Sacrament  be  received  more  than  once  ?  Thio^ 
of  them,  viz.,  Baptism,  Confirmation,  and  Holy 
Order,  can  be  received  only  once  during  life ;  and  the 
reason  is,  because  they  imprint  a  character^  or  spiritual 
mark,  on  the  soul,  which  can  never  be  cancelled.* 
This  spiritual  mark,  or  character,  consecrates  the  soul 

1  CoDC.  Trid.,  Seeo.  7,  de  Bacr.  in  genere,  can.  9. 


SACRAMENTS   IN   GENERAL. 


267 


le  Unction 
ion  in  our 
stations  to 
r  death  ; — 
thood,  and 
of  it; — 
ired  for  the 

the  merits 

produce  it 

lution  ;  and 

«rho  admin- 

In  order 

indeed,  ne- 

hose  dispo- 

only  remove 

nt  its  recep- 

eceive  light, 

in  the  wall, 

the  window 

s  the  obsta- 

ved  without 
en  it  is  re- 
the  soul  the 

lENTS. — ■■■V;< 

nee?  Thrv« 
and  Holy 
ife ;  and  the 
♦,  or  spiritual 
)  cancelled.* 
%tes  the  soul 

1.9. 


to  God  in  a  special  manner :  for  his  servants — for  his 
soldiers — for  his  ministers.  It  will  add  to  our  glory 
and  happiness  in  heaven ;  or  to  our  disgrace  and 
misery  in  hell.  How  careful,  therefore,  each  one 
should  be  to  fulfil  the  obligations  which  these  Sacra- 
ments impose.  Extreme  Unction  can  be  received  as 
often  as  we  are  in  danger  of  death  hy  sickness  ;  but 
not  twice  in  the  same  danger.  The  Sacrament  of 
Matrimony  cannot  be  repeated  while  both  the  parties 
live ;  but,  if  one  die,  it  can  be  received  again  by  the 
surviving  party. 

The  Sacraments  of  Penance  and  Holy  Eucharist 
can  be  received  very  often,  and  even  daily.  vYc 
should  pjepare  ourselves  for  that  Penance,  whenever 
we  have  had  the  unhappiness  of  falling  into  mortal 
sin  ;  and  we  ^\\o\\\(\  frequently  partake  of  "  the  bread 
of  life,"  in  the  Holy  Communion. 

Exhortation. — The  Sacraments  were  instituted 
for  the  sanctification  of  our  souls :  they  are  the  means 
appointed  by  God  for  this  purpose.  In  vain,  there- 
fore, do  you  hope  for  sanctification  or  salvation,  if  you 
will  not  make  use  of  the  Sacraments — if  you  neglect 
the  means  of  obtaining  that  which  you  hope  for.  And 
yet,  how  general  is  such  neglect!  How  many  are 
there  whom  no  exhortations,  no  entreaties  of  their 
Pastors,  can  induce  them  to  have  recourse  to  the 
Sacraments,  those  life-giving  institutions  of  God's 
mercy  and  goodness ;  and  who  thus  live  in  the  most 
imminent  danger  of  dying  without  sanctifying  grace, 
and  of  losino-  their  souls ! 

Most  earnestly,  therefore,  do  I  exhort  you  to  make 
a  proper  use  of  these  efficacious  means  of  grace ;  and, 
in  particular,  to  approach  ve)y  frequently  to  the  Sac- 
raments of  Penance  and  Holy  Communion,  and  to  be 


H 


ill 


268 


BAPTISM. 


li! 


i 


IP 

1.           Ml 

i^oHl  ^^' 

mwmi  m 

■ffljnj^B 

1 

i       ■■Ili' 

1 

li 

diligent  and  devout  in  preparing  yourselves  for  them, 
then  will  you  obtain  fioin  these  divine  institutions, 
such  graces  as  will  enable  you  to  "avoid  evil,  and  do 
good;'" — such  graces  as  will  enable  you  to  say  with 
St.  Paul :    "  I  live ;    now  not  /,  but  Christ  Uveth  in 


me. 


It  3 


Instruction  XLY. 

BAPTISM. 

Baptism  is  a  true  Sacrament; — its  Effects ; — its  Minis- 
ter ; — its  Necessity  ; — the  Preparation  required  in 
Adults  ; — Sponsors  ; —  Ceremonies. 

What  is  Baptism,  ? — Baptism  is  a  Sacrament  by  which  we 
are  made  C/hvistians,  children  of  God,  and  heirs  of  heaven  ; 
and  are  cleansed  from  original  sin,  and  also  from  actual  sh^, 
if  we  he  guilty  of  any. 

How  is  Baptism  given ? — By  pouiing  water  on  the  child, 
while  we  pronounce  the  words  ordained  hy  Chri.st. 

What  are  those  words? — "I  ba{)tize  thee  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost  ;"  which 
words  must  be  said  at  the  same  time  the  water  is  poured. 

What  do  we  promise  in  Baptism  ? — To  renounce  the  devil, 
with  all  his  works  and  pomps. 

The  design  of  this  Sacrament  is  to  cleanse  the  soul 
from  original  sin  ;  and  also  from  actufd  sins,  if  any 
have  been  committed  previous  to  its  reception  ; — to 
make  us  Christians,  and  members  of  the  Church ; — 
and  to  give  us  a  riglit  to  the  other  Sacraments.  It 
confers  upon  us  a  neio  or  Hpwiliuil  hlrtk^  whereby  we 
become  chihlren  of  God,  and  heirs  of  his  kingdom. 

I.  BAPrxsxM  IS  A  TRUE  Sacramenp. — It  has  all  that 
is  necessary  to  constitute  a  Sacrament.     For, 

1.  There  is  the  '''■outward  Sign^''  (or  the  outward 

1  Ps.  xxxiii.  15.  9  Gal.  ii.  20. 


anie  of  the 


BAPTISM. 


269 


part  which  the  Minister  performs),  viz.,  the  pouring 
of  the  water,  and  the  pronouncing  of  the  words.  The 
water  used  in  Baptism  must  be  natural  water,  such 
as  rain  water,  or  that  which  is  taken  from  a  well,  or 
a  river,  or  the  sea.  It  must  be  poured  on  the  head, 
if  possible ;  and  in  suflScient  quantity  to  run,  or  so  as 
that  it  may  truly  verify  the  words,  "I  baptize  thee," 
i.  e.,  I  wash  thee.  The  words  must  be  said  at  the 
same  time  the  water  is  being  poured, — all  of  them 
must  be  said,  and  by  that  person  who  pours  the  water. 
There  is,  then,  in  this  Sacrament,  the  matter  and  the 
form;  which  are  its  outward  Sign. 

2.  There  is  the  ^^imvard  Grace*''  (or  that  inward 
invisible  part  which  God  gives),  viz.,  that  sacramental 
grace  whereby  the  soul  is  cleansed  from  all  stain  of 
origina'  and  actual  sin,  and  restored  to  spotless  iuiio- 
cence :  "  Do  penance,  and  be  baptized  every  one  of 
you,. . .  .for  the  remission  of  your  sins."  '  "Rise  up, 
and  be  baptized,  and  wash  away  thy  sins." ^  "Christ 
loved  the  Church,  and  delivered  himself  up  for  it ; 
that  he  might  sanctify  it,  cleaning  it  by  the  laver  of 
water  in  the  word  of  life."^  This  grace,  or  inward 
cleansing  of  the  soul,  is  signified  by  the  outward 
sign  of  Baptism,  which  is  called  a  s?>'?  for  this  very 
reason. 

3.  There  is  the  '"''Institution  of  Christ^  For  he 
instituted  it,  when  iie  commissioned  his  Apostles  to 
administer  it,  saying  to  thein  :  "  G)ing  therelbie  teach 
all  nations,  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost."  '^ 

IT.   Ebtkcts    of  Baptism. — Besides   that   inward 
sacramental  grace  which  has  just   been   jnentioned, 


1  Acts  ii.  88. 
a  Acts  xxii.  16. 


23* 


8  Eph.  V.  2.5,  26. 
*Matt.  xxviii.  19. 


Ifi 


'1 


i  ',1 


270 


BAPTISM. 


s    (It     *^>  <1( 


4  y  V  ' 


^    .  Ski 

i 

,    f  . 

M 


I  ^i^i^! 


whereby,  the  soul  is  cleansed  from  all  steiw  of  sin,  and 
put  in  a  state  of  sanctifying  grace,  there  are  also  other 
inward  graces  or  effects.    For, 

1.  By  Baptism  we  are  freed,  not  only  from  guilt, 
but  also  from  the  temporal  punish?nent  due  to  sin. 

2.  We  are  adorned  with  the  Theological  virtues 
of  Faith,  Hope,  and  Charity ;  which  are  infused  into 
the  soul. 

3.  A  Character,  or  spiritual  mark,  is  imprinted  on 
the  soul,  which  consecrates  us  to  God  as  Christians, 
and  servants  of  Christ;  and  which,  being  indelible, 
prevents  this  Sacrament  from  being  received  more 
than  once. 

4.  A  right  is  given  us  to  the  other  Sacraments  ;4- 
and  a  title  to  the  kingdom  of  heaven. 

But,  though  Baptism  destroys  all  guilt  of  sin,  and 
the  temporal  punishment  due  to  it ;  yet  the  soul  re- 
mains subject  to  concupiscence,  and  human  infirmity. 
And  why  so  ?  To  keep  us  humble ; — to  detach  our 
hearts  from  the  love  of  this  life ; — to  make  us  sigh 
after  lieaven  ; — to  try  our  fidelity  to  God  in  resisting 
temptations,  (fee. 

III.  MiNTSTER  OF  Baptism. — The  proper  Minister 
of  this  Sacrament  is  a  Bishop  or  Priest;  or  Deacon, 
if  he  be  duly  commissioned  for  the  purpose.  No 
other  person  can  baptize  solemnly  or  with  the  cere- 
monies ;  nor  can  any  others  lawfully  baptize,  except 
in  cases  of  necessity.  But,  in  cases  of  necessity,  when 
a  Priest  cannot  be  had,  any  person  (man  or  woman) 
may  baptize ;  and  not  only  may  but  must^  rather 
than  h't  any  one  die  without  Baptism.  Consequent- 
ly, all  persons  should  know  how  to  baptize. 

IV.  Necksstty  of  Baptism. — Is  Baptism  necessa- 
ry fo''  siii .  ation  3    Yes ;    it  is  the  most  necessary  of 


i^^^ii?^«l 


BAPTISM. 


271 


of  sin,  and 
also  other 

from  guilty 
to  sin. 
ical  virtues 
nfused  into 

iprinted  on 

Christians, 

g  indelible, 

bived  more 

raments  ;-V- 

of  sin,  and 
the  soul  re- 
n  infirmity. 

detach  our 
fike  us  sigh 

in  resisting 

)er  Ministep 
or  Deacon, 
irpose.  No 
h  the  cere- 
:3tize,  except 
essity,  when 
or  woman) 
nust,  rather 
Oonsequent- 
;e. 

sm  necessa- 
uecessary  of 


all  the  Sacraments.  We  are  not  members  of  the 
Church  without  it,  nor  even  Christians  ;  nor  can  we 
receive  any  of  the  other  Sacraments,  until  v\e  have 
received  this.  Its  necessity  is  plainly  declared  in  the 
Scriptures.     For, 

1.  Our  Blessed  Lord  assures  us,  that  we  cannot  be 
saved  without  Baptism  :  "Amen,  amen,  I  say  to  thee, 
unless  a  man  be  born  again  of  vvaier  and  the  Holy 
Ghost,  he  cannot  enter  into  the  kingdom  of  God."' 

2.  vV^hen  giving  commission  to  his  Apostles  to 
"preach  llie  Gospel  to  every  creature,"  our  Lord 
aCided :  "He  that  believeth  and  is  baptized^  f^\\'.\\\  be 
saved." ^  This  shows  that  Baptism  is  a  necessary 
conditio ii  of  salvation. 

3.  After  St.  Peter's  first  sermon,  the  people  who 
were  converted  by  it,  said  to  the  Apostles:  ''What 
shall  we  do,  men  and  brethren  ?  But  Peter  said  to 
them  :  Do  penance,  and  he  baptized  every  one  of  you 
in  the  name  of  Jesus  Christ,  for  the  remission  of  your 


11  3 


sms. 

4.  When  St.  Paul,  on  his  way  to  Damascus,  cried 
out :  "  Lord,  what  wilt  thou  have  me  to  do  ? "  the 
Lord  said  to  him  :  "Arise  and  go  to  Damascus ;  and 
there  it  shall  be  told  thee  of  all  things  that  thou  inust 
do."  And  when  he  came  to  Damascus,  Ananias  said 
to  him  :  "  Rise  up,  and  he  haj^tized,  and  wash  away 
thy  sinsy*' 

Is  it  impossible^  then,  in  any  case,  to  be  saved  with- 
out being  actually  baptized  ?  No  ;  for  when  a  peison 
cannot  be  actually  baptized,  then  martyrdom,  or  an 
ardent  desire  of  Baptism,  accompanied  with  faith  and 
true  repentance,  may  supply  its  place.     In  these  cases, 


I 


t\ 


1  .Tonn  iii.  5. 

a  Mark  xvi.  15. 16. 


3  Acta  li.  87,  38. 

*  Acts  xxil.  10  to  16. 


272 


BAFnSM. 


I  ll'i 


I  lUi.  -   'J  Li 


the  person  is  said  to  be  baptized  in  his  own  bloody  or 
in  desire.  What  becomes  of  children  who  die  unbap- 
tized  ?  It  has  not  been  revealed  where  they  ffo  to ;  but 
they  are  certainly  excluded  from  heaven, — from  the 
beatific  vision.  Hence,  how  careful  parents  should 
be  to  have  their  children  baptized ! 

V.  Preparation  for  Baptism:. —  Children,  of 
course,  can  make  no  preparation,  nor  is  any  required 
from  thein ;  but  they  who  have  come  to  the  use  of 
reason  before  they  are  baptized,  must  get  instructed 
in  the  doctrines  of  the  Cliurch,  and  must  believe 
them  :  "  He  that  believeth  and  is  baptized,  shall  be 
saved  ;  but  he  that  believeth  not,  shall  be  condemned." ' 
"  Going  therefore,  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost."*  They  must  also  have  true  repentance, 
and  resolve  to  lead  a  Christian  life  :  "  Do  penance^ 
and  be  baptized  every  one  of  you,. . .  .for  the  remis- 
sion of  vour  sins." ' 

VI.  Sponsors. — A  Godfather  and  Godmother  are 
provided  for  those  who  are  baptized.  Why  so  ?  To 
answer  and  promise  in  the  child's  name ; — to  be 
sureties  for  the  fulfilment  of  the  baptismal  promises; 
— to  be  the  instructors  of  their  godchild,  in  case  the 
parents  should  neglect  their  duty  in  this  respect,  or 
be  prevented  1)y  death,  or  otherwise,  from  peiforming 
it.  Hence,  Sponsors  must  be  thtmselves  sufficiently 
instructed ;  they  must  lead  a  Christian  life ;  and  nmst 
be,  at  least,  Easter-Communicants:  otherwise  they 
cannot  be  adiuitted  as  Sponsors.  They  contract  a 
spiritual  relationship  with  t'.eir  godchild,  and  also 
with  its  parents,  which  prevents  them  from  marrying 
either  one  or  the  other. 


1  Mark  xvL  16. 


>  Matt  xxviiL  19. 


'  Acta  ii.  88. 


I;l'!il 


BAPTISM. 


273 


htood,  or 
e  unbap- 
)  to ;  but 
from  the 
should 

Idren,    of 

required 

le  use  of 

nstructed 

t   ]:)elieve 

slijill  be 

lemued."' 

y  them  iu 

id  of  th(i 

tpeiitance, 

)  penance^ 

the  remis- 

lother  are 
J  so  ?  To 
! ; — to  be 
promises ; 

CHse  the 
respect,  or 
erfonning 
uffiuieutly 

and  must 
wise  they 
contract  a 

and    also 

marrying 

.cts  ii.  88. 


Vir.  Crremonies. — Hoio  is  Baptism  given  ? — By  pmiring 
water  on  the  child,  while  we  pronounce  the  words  ordained 
by  Christ. 

Having  explained  the  Sacrament  of  Baptism,  it 
remains  now  to  say  a  few  words  on  the  Ceremonies 
used  in  its  administration. 

All  the  Sacraments  are  accompanied  with  C«M'e- 
monies,  instituted  by  Christ  or  his  Church  for  good 
reasons.  For  what  reasons?  To  give  greater  solemnity 
to  their  administration  ; — to  serve  as  outward  expres- 
sions of  those  inward  dispositions  whicii  are  required, 
— to  present  the  mysteries  of  Religion  in  a  sensible 
manner  to  the  eyes  of  the  people.  All  the  Ceremo- 
nies of  the  Church  are  full  of  useful  meaning. 

The  Ceremonies  used  in  Baptism  are  all  taken, 
either  from  the  Scriptures,  or  from  some  important 
truth  of  Religion.  Some  of  them  serve  to' reprt^sent 
the  dispositions  for  receiving  Baptism; — some  its 
beneficial  effects; — and  some  \i9>  obligations.  There- 
fore all  Christians  shouM  know  tliem. 

Of  these  Ceremonies,  some  precede  the  essential  act 
of  Baptism,  some  accompany  it,  and  &omQ  follow  it. 

1.  The  Ceremonies  immediately  preceding  Baptism  : 

First^  The  Child,  or  person  to  be  baptized,  btops 
at  the  porch  or  door  of  the  church  ;  anci  there  the 
Priest  declares  the  advantaires  and  oblio-ations  of  the 
faith  which  is  .asked  of  thn.  Church  of  God. 

Secondly^  The  Priest  breathes  on  the  face  of  the 
child,  saying :  "Depart  from  him,  unclean  spirit;  and 
give  place  to  the  Holv  Spirit."  For,  as  Almighty 
God,  when  he  created  Adam,  "breathed  into  his  lace 
the  hreath  of  life;  and  man  became  a  living  soul  :" ' 
BO  Baptism  (as  this  ceresuony  represents),  causes  the 

1  Gffn.  ii.  T. 


i«lJJBAKUfn^1 ! 


2U 


BAPTISM. 


■iM.  ■ 


':'■■ 


^k.mi 


soul,  that  is  dead  in  sin,  to  become  "  a  living  soul,"  by 
conferring  sanctifying  grace. 

Thirdly^  The  Priest  makes  a  cross  upon  the  fore- 
head, to  teach  us  that  we  are  not  to  be  ashamed  of 
the  cross  of  Christ ;  and  also  upon  the  breast,  to  signify 
that  we  .'ire  to  cherish  an  affection  for  it  in  our  hearts. 

Fourthly^  He  puts  into  the  mouth  a  few  grains  of 
blessed  salt,  saying:  "Receive  the  salt  of  wisdom." 
For  salt  is  an  emblem  of  wisdom ;  hence,  Christ  says 
to  his  Apostles  :  "You  are  the  salt  of  the  earth.'*' 

Fifthly^  He  exorcises  iht  child,  commanding  the 
devil  to  depart  from  him ;  and  then  introduces  him 
into  the  church,  going  to  the  font  (if  there  be  one) ; 
and  the  Sponsors  recite  with  the  Priest,  the  "Apostles' 
Creed"  and  the  "  Our  Father."  * 

Sixthly,  He  touches  the  f^ars  and  nostrils  with 
spittle,  saying :  "  Ephpheta,"  widch  is,  "  Be  opened." 
This,  is  taken  from  the  example  of  Christ,  who  did  the 
same,  when  he  cured  the  deaf  and  dumb  maii.^ 

Seventhly,  He  interrogates  the  child,  saying :  "Dost 
thou  renounce  Satan  ? — and  all  his  works  ? — and  nil 
his  pomps?"  The  Sponsors  answer  in  its  name  :  ^'I 
do  renounce  him — I  do  renounce  them."  This  is  a 
public,  solemn,  and  binding  engagement. 

Mighthly^  The  Priest  anoints  the  child  on  the  breast, 
and  between  the  shoulders,  saying :  "  I  anoint  thee 
with  the  oil  of  salvation,  in  Christ  Jesus  our  Lord." 
This  is  in  accordance  with  what  God  directed  Moses 
to  do:  ''Thou  shalt  consecrate  all  (the  things  dedi- 
cated to  the  divine  service),  with  the  oil  of  unction, 
that  they  may  be  most  holy."^ 

/,  The  Priest  inquires  concerning  faith    in 
xl  Tiiuity,  and  in  the  incarnation,  saying; 


Nint 


1  Matt  V.  18. 


a  Mark  vii.  82  to  35. 


3  Eaod,  xl.  11. 


BAPTISM. 


275 


ng  soul,"  by 

on  the  fore- 
asliHined  of 
st,  to  signify 
1  our  hearts, 
evv  grains  of 
of  wisdom." 
,  Christ  says 
3  earth."' 
nanding  the 
troduces  him 
3ve  be  one) ; 
he  "Apostles' 

nostrils  with 
Be  opened." 

who  did  the 

inan.^ 

yiiig:  "Dost 
^s'< — and  all 

is  name  :  **  I 

"     This  is  a 

)n  the  breast, 

anoint   thee 

Is  our  Lord." 

i-ected  Moses 

ihingi*  dedi- 

of  unction, 

ling  faith   in 
Ition,  saying: 


"Dost  thou  believe,  &c,?"  The  Sponsors  answer:  "I 
do  believe."  For  an  explicit  belief  of  these  mysteries 
is  necessary  for  the  child,  when  he  shall  come  to  the 
use  of  reason. 

Tenihhj,  He  asks  :  "  Wilt  thou  be  baptized  ?"     To 
which  the  Sponsors  answer:  *'I  will." 
I     2.  The  Ceremonies  accompanying  the  act  of  Baptism  : 

Then  the  Priest  baptizes  the  child  ;  in  doing  w'hich, 
he  pours  the  water  three  times  on  the  head  of  the 
child,  each  time  in  the  form  of  a  cross  ;  and  while  he 
is  pouring  the  water,  he  says:  "N.,  I  baptize  thee  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost."  The  water  he  uses  is  blessed,  accord- 
ing to  the  form  prescribed  in  the  Ritual. 

When  a  lay  person  baptizes,  he  does  not  use  this 
blessed  water.  All  that  such  a  person  has  to  do  is 
this :  Take  common  water,  and  pour  it  upon  the  head 
of  the  child ;  and,  at  the  same  time^  say  these  words : 
"I  baptize  thee  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost." 

3.  TJie  Ceremonies  immediately  following  the  Bap- 
tism: 

First,  The  Priest  anoints  the  child  with  the  chrism 
on  the  crown  of  the  bead  :  and  thus  are  the  members 
of  the  Church  consecrated  to  God  ;  so  that  it  may  be 
said  of  them,  in  the  words  of  St.  Peter  :  "You  are  a 
chosen  generation,  a  holy  nation."  * 
•  Secondly,  The  child  is  clothed  w^ith  a  white  garmen' 
— the  emblem  of  spotless  innocence.  In  delivering  it, 
the  Priest  says;  "Receive  this  white  garment,  and 
see  thou  carry  it  without  stain  before  the  Judgment- 
seat  of  our  Lord  Jesus  Christ,  that  thou  mayst  have 
eternal  life." 

1 1  Fei  iL  9^ 


*  '■•1 


276 


CONFIRMATION. 


f!l|»T    I'll 


Thirdly^  Tli  n  the  Priest  gives  a  lighted  taper, 
saying:  "Kecrive  tliis  binning  light,  jind  ;  o.ip  ihy 
Bai)tisn),  so  as  to  b(^  without  blame  :  keep  :iic;  com- 
mandnieiits  of  God;  tbat  when  tiic  Lord  ^hail  coiue 
to  the  Nuptials,  thou  niayst  meet  him  in  the  company 
of  all  the  Saints  in  the  heavenly  Court,  and  liave 
eternal  life,  and  live  for  ever  and  ever."  This  lighted 
taper  is  an  emblem  of  the  light  of  faith  ;  and  al>o  of 
good  example.  Thus,  Christ  says:  "So  let  your 
light  sltiiJG  before  men,  that  they  may  see  your  good 
voiks,  and  glority  your  Father  who  is  in  heaven.'" 

Fourthly^  The  Priest  coneludes  by  saying:  "N.,  go 
in  peace  ;  and  the  Lord  be  with  thee."  l 

Exhortation. — As  you  have  had  the  hap}>iness  of' 
receiving  Baptism,  you  should  frequently  thank  God 
for  this  great  blessing.  You  should  thiidv  on  the 
promises  you  then  made  ;  and  resolve  to  fultil  them  : 
but,  if  you  have  broken  them,  lament  the  loss  of  your 
baptismal  ..cnocenee  ; — lose  no  tiine  in  recovering  it, 
by  sincero  repentance;  Mid  approach  to  the  Sacra- 
mi>nt  of  PeJiunce  for  this  purpose  :  ''''Delay  not  lo  be 
converted  t<^'  the  Lord,  and  defer  it  not  from  day  to 
day ;  for  his  wrath  shall  come  on  a  sudden,  and  in  the 
time  of  vengeance  he  will  destroy 'thee.'" 


Instkuction  XLYI. 

coy*  TRMATION. 

Confirmation  is  a  true  ,jacrame7it ; — its  Effects; — its 
Minister  ; — its  Necessity  ; — the  Preparation  requir- 
ed  ;  —  Ceremonies, 

What  is  Confirmation  ? — Confirmation  is  a  Sacrament,  by 
which  we  receive  the  Holy  Ghost,  in  order  to  malce  us  strong 
and  perfect  Christians  and  soldiers  of  Jesus  Christ. 

»  Matt  ▼.  16.  «  Eccli.  V.  8, 9. 


CONFIRMATION. 


277 


Who  in  the  ordinary  Minister  of  this  Sucrament  ? — A  Bishop  only. 

How  does  the  Bishop  admininffr  thin  Siicinnent  ? — He  prays 
that  the  Holy  Ghost  iimy  coiue  <lowii  upon  us  ;  lie  iui|)ose8 
his  hiiniis  over  uh  ;  and  makes  the  sign  of  the  crows  with' 
ciiiism  on  our  forelieads,  at  the  saine  time  [>ronounciiig  a 
set  finm  of  words. 

What  are  these  words? — "I  sign  thee  with  the  sign  of  the 
cross,  I  confirm  thee  with  the  chrism  of  salvation,  in  the 
name  of  the  Father,  and  of  tlie  Son,  and  of  the  holy  Gliost." 

The  great  object  of  the  Sacrai'  of  Confiniiation 

is  to  complete  the  life  of  gru  in   baptism  ; 

by  giving  the  Iluly  Ghost,  with  .fold  girts,-to 

dwell  in  our  souU, — to  strengtht  -mi-  aith, — and  to 
enable  us  to  withstand  whatever  oppositions  we  may 
meet  vvith  in  the  practice  of  our  Religion. 

The  Catechism  of  the  Council  of  Trent  savs  :  "If 
the  diligence  of  Pastors  in  explaining  the  Sacrament 
of  Confirmation  were  ever  required,  certainly  there  is 
need,  in  these  times,  to  put  it  in  as  clear  a  light  as 
possible ;  seeing  that  this  Sacrament  ks  wholly  neg- 
lected by  many'in  God's  holy  Church,  and  that  there 
are  very  few  who  endeavor  to  draw  from  it  that  fruit 
of  grace  which  they  oaght.  Wherefore  the  Faithful 
are  to  b>  in  such  a  manner  instructed  (  >noerning  the 
nature,  the  efficacy,  and  the  dignity  of  tiiis  Sacrament 
that  they  may  not  only  know  that  it  must  not  be 
neglected,  but  that  it  is  to  be  I'eceived  with  the  great- 
est piety  and  devotion ;  lest,  through  their  own  fault, 
and  to  their  extreme  spiritual  injury,  this  divine  ben- 
efit be  conferred  on  them  in  vain."  ' 

I.  Confirmation  is  a  true  Sacrament. — It  has 
those  three  things  which  are  essential  to  the  nature  of 
a.  Sacrament.     For, 

1.  There   is   the  "  outward    Sign'''  (or  that  part 


I 

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278 


OONFIEMATION. 


which  is  outwardly  performed  by  the  Bishop),  viz^  the 
Bishop  imposes  his  hands  over  all  that  are  to  be  con- 
firmed, praying  the  Holy  Ghost  to  come  down  upon 
them  with  his  sevenfold  gifts.  Then,  as  the  es^sential 
matter  and  form,  he  lays  his  right  hand  upon  the 
head  of  each  one ;  and  with  the  thumb  of  the  same 
hand,  he  anoints  the  forehead  with  the  holy  chrism, 
saying  at  the  same  time :  "  I  sign  thee  with  the  sign 
of  the  cross,  and  I  confirm  thee  with  the  chrism  of 
salvation,  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost."  All  this  Is  the  outward  sign 
or  visible  part  of  the  Sacrament  of  Confirmation. 

2.  There  is  also  the  ^Hnward  grace^^  (or 'that  part 
which  is  invisibly  performed  by  God),  viz.,  the  Holy 
Ghost,  with  his  gifts  and  strengthening  gra'ces,  is,  in 
a  special  manner,  given  to  the  soul.  For  the  Scrip- 
ture says  of  'this  Sacrament :  "  The  Apostles  (Peter 
and  John)  prated  for  thera  (the  Samaritans),  that  they 
might  receive  the  Holy  Ghost ;  then  they  laia  their 
hands  upon  them^  and  they  received  tlie  Holy  Ghost"  * 

These  inward  graces  are  signified  and  represented 
by  the  outward  sign.  For  the  imposing  of  the  hand 
over  the  person  who  is  being  confirmed,  represents 
the  imparting  of  the  Holy  Ghost;  and  the  anointing 
with  chrism,  saying :  "  I  sign  thee  with  the  sign  of 
the  cross,  and  I  confirm  thee  with  the  chrism  of  sal- 
vation, in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost,"  signifies  both  ih^  fulness  and 
the  nature  of  the  grace  received. .  Chrism  is  oil  of 
olives  mixed  with  balm  of  Gilead,  solemnly  consecra- 
.ted  by  the  Bishop  on  Maundy  Thursday.  The  oil 
of  which  it  is  composed,  represents /w/wew  of  grace ; 
because    it    is    of   such    a    nature,  that   it    easily 


1  Acts  vllL  ISt  17. 


OONtlBMATION. 


279 


flows,  and  spreads^  and  penetrates  ;  and  being  a  smooth 
and  miid  substance,  it  represents  also  the  spirit  of  pa- 
tience in  bearing  contradictions  and  oppositions. 
And  the  balm  of  Oilead^  of  which  the  chrism  is  also 
composed,  represents,  by  reason  of  its  fragrance,  the 
practice  of  a  virtuous  life,  which  is  called  in  Scripture ; 
**aB  odor  of  sweetness  in  the  sight  of  the  Most 
High ;" '  and,  as  it  possesses,  moreover,  the  property 
of  preserving  bodies  from  putrefaction,  it  represents 
thereby,  that  the  grace  of  Confirmation  has  the  effect 
of  preserving  the  soul  from  the  corruption  of  sin. 
Thus,  then,  the  outward  part  of  this  Sacrament  is  a 
SIGN  of  the  inward  grace  which  it  confers. 

3.  There  is  the  Institution  of  Christ.  That  this 
Sacrament  was  instituted  by  Christ,  is  proved  from 
the /ac/,  that  the  Apostles  administered  it  as  a  means 
of  grace.  In  the  Acts  of  the  Apostles  it  is  related,  that 
after  the  Samaritans  had  been  baptized  by  Philip  the 
Deacon,  the  Apostles  sent  to  them  Peter  and  John ; 
who,  when  they  were  come, "  prayed  for  them,  that  they 
might  receive  the  Holy  Ghost ;  then  they  laid  their 
hands  upon  them,  and  they  received  the  Holy  Ghost."' 

H.  Effects  of  Confirmation.  —  Like  all  the 
other  Sacraments,  Confirmation  produces  sanctifying 
grace  ;  but  (as  peculiar  to  Confirmation  or  as  sacra- 
mental) it  is  the  grace  oi  spiritual  growth  and  strenrjih; 
that  is  to  say,  it  is  a  grace  which  augments  an  t  per- 
fects that  of  Baptism,  and  strengthens  us  against  the 
enemies  of  our  salvation — it  renders  us  perfect  Chris- 
tians and  makes  us  soldiers  of  Jesus  Christ. 

This  Sacrament  gives  Us  the  plenitude  of  the  Holy 
Spirit,  who  adorns  and  enriches  our  souls  with  those 
interior  graces,  with  which  he  sanctified  and  strength- 


*  Eooli.  zjczy.  82;  2  Cor.  IL  15. 


s  AoU  viiL  15, 17. 


280 


CONFmMATION. 


ened  the  Apostles  on  the  day  of  Pentecost.  For  in 
this  Sacrament  we  receive  the  sevenfold  gifts  of  the 
Holy  Ghost ;  viz.,  "  the  spirit  of  wisdoniy  and  of  un- 
derstanding, the  spirit  of  counsel^  and  of  fortitude^  the 
spirit  of  knowledge^  and  of  godliness,  and  the  spirit  of 
the  fear  of  the  Lord.^''^  These  gifts  are  certain  super- 
natural dispositions  or  habits  of  soul  imparted  to  us 
by  the  Holy  Ghost,  and  they  lead  us  to  a(5t  accord- 
ing to  the  inspirations  and  motions  of  his  grace ; 
which  inspirations  and  motions  of  grace  are  given  to 
us  in  those  particular  times  and  circumstances,  when 
we  stand  in  need  of  them,  or  when  they  will  be  of 
service  to  us.  \^See  Instruction  LXXL,  where  thes^ 
seven  Gifts  of  the  Holy  Ghost  and  the  twelve  Fruits 
which  they  produce  in  the  soul,  are  explained.] 

Although  Confirmation  is  a  SHcrament  of  the  living^ 
it  may,  nevertheless,  produce  even  iUefrst  grace  ;  that 
is,  it  may  restore  us,  like  the  Sacraiiieni  of  Penance,  to 
the  State  of  grace.    [See  Note  '2, page  264.] 

There  is  another  etfect  of  'Contirmati(jn,  similar  to 
what  is  produced  in  Baptism  and  Holy  Order;  which 
is,  that  it  imprints  a  character  or  spiritual  mark  on 
the  soul,  which  can  never  be  eti'aced.  is  spiritual 

character  distinguishes  us  as  the  Sold  .  of  Christ ; 
and,  abiding  in  the  soul  forever,  it  will  either  add  to 
our  glory  and  happiness  in  heaven,  or  to  our  disgrace 
and  misery  in  hell. 

HI.  Minister  of  Confirmation. — It  is  an  Ar- 
ticle of  Faith,  that  the  ordinary  Minister  of  Confir- 
mation is  a  Bishop  only}  He  is  called  the  ordinary 
minister,  because  the  aduunistrati<»n  of  this  Sacra- 
ment belongs  to  the  proper  office  of  a  l^ishop ;  so 
that  he  can  confirm  his  own  subjects,  without,  needing 

»  fe  xi.  2,  8.  »  0«»nc.  Trid.,  Sesa.  7,  de  Confirm ,  can.  «. 


OONFIKMATION. 


281 


icost.    For  in 
id  gifts  of  the 
m,  and  of  un- 
f  fortitude^  the 
d  the  spirit  of 
certain  super- 
mparted  to  us 
lo  at;t  accoid- 
of  his  grace; 
!e  are  given  to 
n stances,  when 
hey  will  be  of 
lL,  where  thes\ 
J  twelve  Fruits 
lained.^ 

snt  of  the  living^ 
Irst  grace  ;  that 
[t  of  Penance,  to 
264.] 

ition,  similar  to 

Order;  which 

ritual  mark  on 

is  spiritual 

of  Christ; 

1  either  add  to 

to  our  disgrace 

It  is  an  Ar- 
ister  of  Oonfir- 
d  the  ordinary 
of  this  Sacia- 
a  Bishop;  so 
ithout,  needing 

nfirin ,  can.  B. 


H 


to  bd  specially  delegated  for  the  purpose.  But  it 
belongs  not  to  the  proper  office  of  a  Priest;  so  that, 
if  he  should  bfe  erapoweied  to  confirm,  he  would  act 
as  the  extraordinary  minister  of  this  Sacrament.  In 
cases  of  necessity,  the  Pope  can  delegate  or  commis- 
sion a  Priest  to  administer  Confirmation.  But  a 
Priest  cannot  administer  it,  without  this  special  papal 
delegation. 

IV.  Necessity  of  Confirmation. — Is  it  necessa- 
ry for  every  one  to  receive  the  Sacrament  of  Con- 
firmation ?  The  reception  of  this  Sacrament  is  not  so 
necessary,  as  to  be  an  emsviirml  means  of  salvation 
{non  est  necessaria  necessitate  medii) ;  but  "it  is,  never-  " 
theless,  so  necessary  to  be  received,  that  it  cannot 
be  wilfully  neglected  without  a  grievous  sin.  "This 
opinion  (says  St.  Alphonsus  Liguori)  must  be  fol- 
lowed, as  having  been  decided  by  Pope  Benedict 
XIV.,  in  a  Bull  concerning  the  Greeks,  wherein  he 
says:  'They  {who  are  not  confirmed)  are  to  be  ad- 
monished by  the  Bishops  that  they  contract  the  guilt 
of  a  grievous  sin,  if  they  refuse  and  neglect  to  receive 
Confirmation  when  they  have  an  opportunity.'"* 
And  this  is  especially  true  in  a  persecuting  country ; 
or  in  a  country  like  this,  where  Catholic  faith  and 
practice  are  so  much  opposed  and  ridiculed  by  those 
among  whom  we  live. 

In  the  Apostles,  we  have  a  striking  example  of  the 
necessity,  or  extreme  utility,  of  receiving  the  special 
graces  of  the  Holy  Ghost,  such  as  are  conferred  upon 

1  "Sed  prima  nententia  omnino  est  tenenda,  ntpote  dectsa  a  Benedioto 
xiv..  In  Bulla,  Etai  puntordlls,  d«  RitihuH  et  DogmatihuH  OrcBoorum, 
1742,  nbi  (§  ill.,  n.  4)  haeo  bnhentur:  'Monendi  sunt  (qui  non  sunt  con- 
flrniati)  ab  Onlinftriis  locorum  eos  gravis  peccati  reacu  teniMi,  si  (cuin 

Sossunt)  ad  Conflrtnationem  aucodere  reniiuiit  ac  negligunt.^  '* — S.  Alph. 
,iff.,  Mam.  Apoatol.,  tract.  14,  da  Confinna.,  n.  47, 

24« 


282 


CONFIRMATION. 


m 


us  in  Confirmation.  The  Apostles  had  been  three 
years  with  Clirist, — had  seen  his  miracles, — heard 
his  instructions, —  witnessed  his  example,  (fee;  yet 
they  had  not  courage  to  ju-ofess  and  practice  what  he 
required  from  tliem  :  they  even  forsook  him, — denied 
him, — duist  not  show  tlnmselves  in  public,  or  appear 
to  be  his  Disciples.  But  .no  sooner  did  they  receive 
the  Holy  Ghost,  with  his  gifts  and  graces,  tlum  their 
minds  were  enlightened,  and  their  hearts  inflamed; 
they  were  filled  with  zeal  and  couratre;  and  being 
"thus  endued  with  power  from  on  high,"'  they  bold- 
ly professed,  publicly  preached,  and  courageously  and 
even  joyfully  suffered  for  the  Religion  whi<;h  theVi 
professi  d  and  preached.  The  S  icranient  of  Confirm-' 
ation  works  the  like  beneficial  effects  in  the  souls  of 
those  who  receive  it  worthily. 

V.    PuKPARATION  FOR  CONFIRMATION. To  FCCCive 

Confirmation  worthily^  it  is  necessary  to  make  a  good 
preparation.  In  what  does  this  preparation  consist? 
It  consists  chiefly  in  these  three  things  : 

1.  In  getting  sufficiently  instructed  in  the  nature, 
effects,  &c.,  of  this  Sacrament ;  and  in  our  Ileligion 
generally.  Hence,  they  who  aie  about  to  be  confirm- 
ed, should  attend  the  preparatory  instructions. 

2.  In  putting  one's  self  in  a  state  of  grace.  For 
"  the  Holy  Spirit  will  not  enter  into  a  malicious  soul, 
nor  dwell  in  a  body  subject  to  sins."*  Therefore, 
every  one  who  is  conscious  of  sin,  should  receive  wor- 
thily the  Sacrament  of  Penance. 

3.  In  spending  some  time  in  prayer,  previous  to  the 
reception  of  Confirmation  ;  after  the  example  of  the 
Apostles,  who  from  Ascension-day  to  Pentecost  "  were 
persevering  with  one  mind  in  prayer,  with  Mary  the 


*  Luke  zziY.  49. 


9  Wisd.  L  ^  6. 


CONFIRMA'nON. 


288 


been  three 
cles — heard 
?.,  &c.;  yet 
tice  what  he 
lim, — denied 
ic,  or  appear 

tliey  receive 
'8,  than  their 
i-ts  inflamed; 
;  and  being 
" »  thoy  bold- 
ageously  and 

whi(;h  they, 
it  of  Confirm-' 
L  the  souls  of 

. — To  receive 

make  a  good 

ation  consist? 

in  the  nature, 
our  Religion 
to  be  confirm- 
ctions. 

)f  grace.  For 
malicious  soul, 
'«  Therefore, 
d  receive  wor- 

previous  to  the 
xample  of  the 
sntecost  "  wove 
with  Mary  the 

7i8d.  L  4^  6. 


Mother  of  Jesns."'  Therefore,  they  who  are  about  to 
be  confirmeil,  should  be  tnore  recollected  and  retired; 
— should  frequently  invite  the  Holy  Ghost  to  come 
into  their  souls  by  the  conimunicHtion  of  his  graces, 
and  for  this  purpose  it  would  be  weil  to  say  occasion- 
ally the  *'''  HijmHH  to  the  Holy  Ghost  ;''^ — they  should 
desiie  ardently,  and  implore  earnestly,  the  plenitude 
of  those  streng;hening  graces  which  Confirmation  is 
intended  to  confer:  tor  "  vour  heavenlv  Father  will 
give  the  good  Spirit  to  them  that  ask  him."' 

VI.  Ceremonies  of  Confirmation. — I  have  now 
to  say  a  few  words  on  the  Ceremonies  of  Confirma- 
tion. 

How  does  the  Bishop  adminiater  this  Sacrament  9 — He  prays  that 
the  Holy  Ghost  may  come  down  upon  us ;  he  imposes  his 
hands  over  us ;  and  makes  the  sign  of  the  cross  with  chrism 
on  our  foreheads,  at  the  same  time  pronouncing  a  sot  form 
of  words.  ,    / 

1.  The  Bishop,  turning  towards  the  people,  im- 
poses his  hands  over  those  who  are  to  be  confirmed, 
and  prays  that  God  would  send  down  upon  them  the 
Holy  Ghost,  the  Paraclete,  with  his  sevenfold  gifts. 
The  people,  uniting  their  intention  with  that  of  the 
Bishop,  should  make  the  same  supplication  for  them- 
selves. 

2.  Then  they  go  and  kneel  one  by  one  before  the 
Bishop,  who  dips  the  thumb  of  his  right  hand  in  the 
holy  chrism,  and  laying  that  hand  upon  the  head  of 
the  person  kneeling  before  him,  he  anoints  his  fore- 
head with  the  chrism  in  form  of  a  Cross,  saying  at 
the  same  time :  "  N.,  I  si^  thee  with  the  sign  of  the 
cross,  and  I  confirm  thee  with  the  chrism  cf  salva- 
tion, in  the  name  of  the  Father,  and  of  the  Son,  and 


>  Acts  i.  14. 


9  Lolo  zL  18. 


284 


CONFIRMATION. 


of  the  Holy  Ghost."    By  this  we  are  admonished 

(hat  we  must  not  be  ashamed  of  the  Cross  of  Christ ; 

•  but  boldly  profess  our  faith,  and  fight  manfully  under 

tl^  standard  of  the  cross  against  all  the  enemies  of 

H  our  salvation. 

8.  This  being  done,  the  Bishop  gives  a  slight  blow 
on  the  cheek  of  him  whom  he  has  just  confirmed,  to 
remind  him,  that,  being  now  a  perfect  Christian  and 
a  Soldier  of  Jesus  Christ,  he  ought  to  be  prepared  to 
suffer  any  kind  of  contempt,  of  insult,  and  of  humilia- 
tion, for  the  name  of  Christ.  The  Bishop  says,  at  the 
same  time :  "  Peace  be  with  thee,"  to  give  him  to  un- 
derstand, that  it  is  only  by  his  patience  that  he  can  i 
preserve  his  peace  of  soul :  *'  In  your  patience  (says  1 
our  Lord)  you  shall  possess  your  souls." 

4.  The  Bishop  then  begs  of  God  to  confirm  the 
blessing  which  has  been  conferred,  saying :  "  Confirm, 
O  God,  what  thou  hast  wrought  in  us."'  And  he 
prays  that  the  Holy  Ghost,  having  come  down  upon 
them,  would  vouchsafe  to  dwell  in  their  hearts,  as  in 
his  holy  temple.  And  he  concludes  by  givirg  his 
Episcopal  benediction.  The  persons  confirmed,should 
make  the  like  petitions  for  themselves;  and,  more- 
over, they  should  spend  some  time  after  Confirmation 
in  thanksgiving  and.  prayer,  in  the  same  manner  as 
after  the  Sacraments  of  Penance  and  Holy  Commu- 
nion. 

If  a  person,  after  having  been- confirmed,  unhappily 
fall  into  mortal  sin,  and  thereby  lose  the  grace  of  this 
Sacrament,  he  can  recover  it,  by  sincere  repentance 
and  penance ;  because  it  revives  in  the  soul,  when  she 
IB  clothed  again  with  the  robe  of  sanctifying  grace. 

»Ps.lxvlL2». 


HOLT  BUOHABIST — ^I. 


285 


admonished 
IS  of  Christ ; 
nfully  under 
3  enemies  of 

%  slight  blow 
confirmed,  to 
Jhristian  and 
(prepared  to 
id  of  hurailia- 
)p  says,  at  the 
ve  him  to  un- 
i  that  he  (;ftn . 
prttience  (says  > 

>  confirm  the 
Iff:  "Confirm, 
,?."'     And  he 
le  down  upon 
r  hearts,  as  in 
by  givirg  his 
ifirmed,should 
s;  and,  more- 
Confirmation 
me  manner  as 
Holy  Commu- 
ned, unhappily 
e  grace  of  this 
jre  repentance 
soul,  when  she 
ifying  grace. 


Instruction  XLVII. 

HOLY  KUCHARI8T. 

T?ie  Outward  Sign  of^  the  Holy  Eucharist ; — %t»  Inward 
Orace ; — its  Institution^  the  Scriptural  Account  oj 
which  proves  the  Real  Presence; — Objections  answered. 

What  is  the  Holy  Eucharid  f — It  is  the  true  body  and  blood 
of  Christ,  under  the  appearances  of  bread  and  wine. 

Why  has  Christ  given  himself  to  us  in  this  Sacrament  f — ^To  feed 
and  nourish  our  souls,  and  to  enable  us  to  perform  all  our 
Christian  duties. 

The  Holy  Eucharist  is  the  greatest  of  all  the  Sacra- 
ments, because  we  receive  therein,  not  only  ffracBj  but 
Jesus  Christ  himself,  the  Author  of  all  grace. 

It  object  is  "to  fend  and  nourish  our  souls,*'  in 
order  that  the  life  of  grace,  which  we  received  in 
Baptism,  and  which  was  strengthened  and  perfected 
in  Confirmation,  may  be  preserved  and  increased: 
"I  am  the  living  bread,  wliich  came  down  from 
heaven ;  if  any  nmn  eat  of  this  bread,  he  shall  live 
forever :  and  the  bread  that  I  will  give,  is  my  flesh 
for  the  life  of  the  woritl." '  The  Holy  Eucharist  is 
intended  to  do  for  the  soul,  what  corporeal  food  does 
for  the  body. 

The  Blessed  Eucharist  is  a  true  Sacrament;  th  ,t 
is  to  say,  it  is  an  outward  sign — of  inward  grace — in- 
stituted by  Christ. 

I.  There  is  the  "  outward  kign"  (or  the  visible 
sertsible  part),  viz.,  the  bread  and  wine, — the  words  of 
consecration  which  are  pronounced  over  them, — and 
the  species  or  outward  appearances  of  bread  and  wine, 
which  appearances  remain  after  consecration. 

n.  There  is  the  "  inward  grace"  (or  the  inward 
invisible  part),  viz.,  the   body  and  blood  of  Christ, 

1  John  vL  51,  62. 


286 


HOLT  EUCHARIST — I. 


together  with  his  soul  and  Divinity ;  that  is  to  say, 
Jesus  Christ  himself,  the  Author  of  all  gracCy  who 
gives  himself  to  us  in  this  Sacrament  to  feed  and 
nourish  our  souls. 

This  inward  grace  (or  spirituaF  nourishment)  is  sig- 
nified by  thq  outward  sign.  For  as  bread  and  wine 
are  the  food  and  nourishment  of  the  body ;  so  their 
outward  appearances,  which  remain  after  consecra- 
tion, represent  the  spiritual  food  and  inward  nourish- 
ment of  the  soul — they  represent  that  "  bread  of  life, 
of  which  whosoever  eateth  shall  live  forever."  * 

III.  There  is  the  Institution  of  Christ. — And  as 
the  Scriptural  account  of  its  institution,  besides  prov- 
ing that  it  was  instituted  by  Christ,  proves  also  the 
doctrine  of  the  Rea.l  Presence,  i.  e.,  that  this  Sacra- 
ment does  really  contain  the  body  and  blood  of  Christ, 
under  the  outward  appearances  of  bread  and  wine,  I 
will  relate  that  account  from  the  first  promise  of  this 
divine  Institution,  to  its  final  accomplishment. 

1.  The  Words  of  Promise. — Though  our  Lord  did 
not  institute  this  Sacrament  till  the  night  before  his 
Passion,  h6  had  long  promised  it.  He  took  occa- 
sion from  the  miraculous  multiplication  of  the  five 
loaves,  to  make  this  promise.  For  after  having  pre- 
pared the  minds  of  the  people  for  this  mystery,  by 
feeding  6000  persons  with  five  loaves,  he  said  to 
them :  "  Labor  not  for  the  meat  which  perisheth, 
but  for  tJiat  which  endureth  unto  life  everlasting, 
which  the  Son  of  Man  will  give  you.... I  am  the 
living  bread  which  cane  down  from  heaven,  if  any 
man  eat  of  this  bread  he  shall  live  forever :  and  the 
bread  that  I  will  give,  is  my  flesh  for  the  life  of  the 
worldr* 


>  John  vL  48, 61, 63. 


a  John  vL  27, 61, 62. 


HOLT  EU0HARI8T — I. 


287 


lat  is  to  say, 

II  gracCj  who 

to  feed  tuul 

liment)  is  sig- 
•ead  and  wine 
ody ;  80  their 
ifter  consecra- 
iward  nourish- 
*  bread  of  life, 
ever."' 

MST. — And  as 
,  besides  prov- 
roves  also  the  ' 
liat  this  Sacra- 
)lood  of  Christ, 
sad  and  wine,  I 
)roraise  of  this 
ihment. 

1  ouv  Lord  did 
ight  before  his 
He  took  occa- 
on  of  the  five 
.er  having  pre- 
lis  mystery,  by 
es,  he  said  to 
hich  perisheth, 
ife   everlasting, 

a I  atn  the 

heaven,  if  any 
trover :  and  the 
w  the  life  of  the 

invL27,61,62. 


The  Jews  understood  him  to  speak  of  giving  them 
his  real  flesh  :  this  is  evident  from  the  objection 
which  they  instantly  made,  saying :  "  How  can  this 
man  give  us  his  flesh  to  eat  .^" '     . 

In  answer  to  this  objection,  far  from  explaining 
away  his  words,  he  confirmed  them  by  the  most  pos- 
itive declarations : 

"  Then  Jesus  said  to  them :  Amen,  amen,  I  say 
unto  you :  Except  you  eat  the  flesh  of  the  Son  of 
Man,  and  drink  his  bloody  you  shall  not  have  life  in 
you. 

"  He  that  eateth  my  fleshy  and  drinketh  my  bloodf 
hath  everlasting  life  ;  and  I  will  raise  him  up  at  the 
last  day. 

"  For  my  flesh  is  meat  indeed  ;  and  my  blood  is 
drink  indeed. 

"  He  that  eateth  my  fleshy  and  drinketh  my  blood. 
abideth  in  me,  and  I  in  him. 

"As  the  living  Father  hath  sent  me,  &nd  I  live  by 
the  Father :  so  he  that  eateth  me^  the  same  also  shall 
live  by  me. 

*'  This  is  the  bread  that  came  down  from  heaven. 
Not  as  your  fathers  did  eat  manna,  and  are  dead  :  he 
that  eateth  this  bread  shall  live  forever."' 

After  these  plain^  and  positive,  and  repeated  decla- 
rations, the  Jews  clearly  saw  that  he  meant  to  give 
them  his  real  flesh  and  bKx)d ;  yet  they  would  not 
believe,  but  still  objected :  *•  Many  therefore  of  his  dis- 
ciples, hearing  it,  said :  This  saying  is  hard^  and  who 
can  hear  it?"' 

In  answer  to  this  second  objection,  he  still  did  not 
tell  them  that  they  mistook  his  meaning ;  but,  on  the 
contrary,  he  reproached   them   for  their    unbelief: 


1  John  Tl.  6a 


>  John  Yi.  S4  to  69. 


*  John  yL  it 


288 


HOLT   EUCIURI8T — ^I. 


**Doth  this  scandalize  you!  If  then  you  Bhall  see 
the  Son  of  Man  Hscend  up  where  he  was  before  ?" ' 
i.  e.,  if  you  cannot  believe  that  I  can  give  you  my 
flesh  to  eat  and  my  blood  to  drink,  now  that  I  u. 
here  with  you  on  earth  ;  how  will  you  believe  it,  wheu 
you  shall  have  Hcen  me  ascend  up  into  heaven.  And 
thus,  he  anticipated  the  objection  of  later  Protesters 
against  his  doctrine,  who  say:  "The  natural  body 
and  blood  of  our  Saviour  Christ  are  in  heaven^  aitd 
not  here  :  it  bein&r  aixainst  the  truth  of  Christ^s  natural 
body,  to  be  at  one  time  in  more  places  than  one.'" 
•  Then  he  proceeded  to  show  the  reason  why  they 
could  not  believe  his  doctrine;  it  was  because  they 
followed  their  own  corrupt  fleshy  reasoning,  instead 
of  listening  to  the  Spirit  of  God ;  and  therefore  he 
said  to  them  :  "It  is  the  Spirit  that  quickeneth  ;  the 
flesh  profiteth  nothing  :  the  words  that  I  have  spoken 
to  you,  are  spirit  and  life."*  Then,  reproaching 
them  for  their  unbelief,  he  added  :  "  But  there  are 
some  of  you  that  believe  not.  For  Jesus  knew  from 
the  beginning  who  they  were  that  did  not  believe. 
And  he  said :  Therefore  did  I  say  to  you,  that  no 
man  can  come  to  me,  unless  it  be  given  him  by  my 
Father;"*  i.  e.,  unless  he  be  quickened  hy  the  Spirit 
of  God  to  believe. 

*'  After  this,  many  of  his  disciples"  (seeing  that  he 
really  meant  to  give  them  his  very  flesh  and  blood) 
**went  back,  and  walked  no  more  with  him."*  He 
then  let  them  go,  without  intimating  to  them  that 
such  was  not  his  meaning.  "  Then  Jesus  said  to  the 
twelve :  Will  you  also  go  away  ?    And  Simon  Peter 

1  John  Ti.  62,  68. 

*  Book  of  Common-Prayer:  Declaration  at  the  end  of  the  Communion 

Service. 

•  John  vi.  64.  «  John  vi.  6^  66 ;  44  •  John  vL  67. 


HOLY   EUCHARIST — I. 


289 


a  sball  see 
I  before?"' 
ve  yov\  my 
that  I  a. 
leve  it,  wheu 
aven.     And 
r  Protesters 
atural  body 
heaven,  and 
rial's  natural 
lan  one."' 
on  why  they 
because  they 
)ning,  instead 
therefore  he 
ickeneth;  the 
I  have  spoken 
reproaching 
3ut  there   are 
Q8  knew  from 
d  not  believe- 
you,  that  no 
n  him  by  my 
by  the  Spirit 

seeing  that  he 
esh  and  blood) 
h  him."*  He 
to  them  that 
sus  said  to  the 
id  Simon  Peter 

a  of  the  Communion 
»  John  vU  67. 


(in  the  name  of  himself  and  of  the  other  Apo;;lies) 
answered  him:  Lord,  to  whom  shall  we  go;  thoa 
hast  the  words  of  eternal  life." ' 

How  many  are  there,  in  these  days,  who  follow  the 
unbelieving  Jews,  by  going  away  from  the  Church  of 
Christ;  saying  like  them,  in  the  spirit  of  unbelief: 
"  How  can  it  he  the  real  flesh  of  Christ,  that  is  given 
to  us  in  the  Eucharist : — This  saying  is  hardy  and 
who  can  hear  it  ?"  Catholics  alone  imitate  the  f»ith 
of  the  Apostles. 

2.  The  Words  of  Institution.  —  Although  the 
Apostles  believed  the  words  of  Christ,  wherein  he 
promised  to  give  them  his  flesh  to  eat  and  his  blood 
to  drink ;  yet  they  could  not  understand  how  those 
words  were  to  be  accomplished,  until  they  saw  our 
Lord  actually  fulfil  them,  by  giving  what  he  had  thus 
promised. 

"And  when  the  hour  was  come  (the  night  before 
his  death),  Jesus  sat  down  and  the  twelve  Apostles 
with  him.  And  he  said  to  them  :  With  desire  I  have 
desired  to  eat  this  pasch  with  you  before  I  sufter."' 
"And  while  they  were  at  supper,  Jesus  took  bread, 
and  blessed,  and  broke ;  and  gave  to  his  disciples, 
and .  said  :  Take  ye,  and  eat ;  this  is  my  body. 
And  taking  the  chalice,  he  gave  thanks ;  and  gave 
to  them,  saying  :  Drink  ye  all  of  this ;  for  this  is  my 
blood  of  the  new  testament,  which  shall  be  shed  for 
many  unto  remission  of  sins." ' 

Here  we  see  the  complete  fulfilment  of  what  had 
been  long  before  promised.  Christ  declared  what  he 
gave  to  his  Apostles  to  be  his  body  and  his  blood 
— the  very  body  which  should  be  delivered  for  them* 


»  John  vl.  68.  69. 
3  Luke  xxiL  14,  IS. 


*  Matt.  xxvi.  26, 27,  28. 
«  1  Oor.  zi.  24. 


26 


290 


HOLY  EUCHABI8T — ^I. 


— the  very  blood  which  should  be  shed  for  many 
unto  remission  of  sins.'  Now,  when  he  says ;  "  This 
is  my  body . .  This  is  my  blood ;"  are  we  to  contradict 
him,  and  say:  "It  is  not  so"?  On  the  contrary, 
ought  we  not  to  say  with  St.  Peter :  "  Lord,  to  whom 
shall  we  go  ?"  in  whom  shall  we  find  truth,  if  not  in 
thee  ?  for,  "  thou  hast  the  words  of  eternal  life." ' 

IV.  Objections  answered. —  It  remains  now  to 
answer  some  of  the  chief  objections,  which  the  un- 
believers of  our  days  raise  against  this  doctrine,  to 
justify  their  unbelief. 

1.  They  say  :  "  Christ  spoke  figuratively  at  the  last 
Supper.  For,  if  his  words  were  figurative,  when  he 
said:  '■I  am  the  door^ — I  am  the  vine;^^  why  not 
also,  when  he  said :  ^This  is  my  body — This  is  my 
blood  ? ' "  This  objection  is  as  much  as  to  say : 
"  Christ  spoke  figuratively  sometimes  ;  therefore,  why 
not  always  P 

"  /  am  the  door.^^ — The  Evangelist  expressly  bkows 
that  these  words  were  spoken  in  explanation  of  a  par- 
able :  "  This  proverb  Jesus  spoke  to  them,  but  chey 
understood  not  what  he  spoke  to  them."*  But  when 
he  said  :  "This  is  my  body.  .This  is  my  blood,*  there 
is  no  expression  used  to  show,  that  his  words  »'ere  a 
proverb,  or  the  explanation  of  a  parable. 

"  /  aw  the  vine.^^ —  The  Evangelist  plainly  shows 
that  these  words  are  the  application  of  a  compr*rison : 
"As  the  branch  cannot  bear  fruit  of  itself,  except  it 
abide  in  the  vine  ;  no  more  can  you^  except  ye  abide 
in  me."  This  is  the  comparison.  Then  comes  the 
application:  "/am  the  vine;  ye  are  the  branches: 
...  .if  any  one  abide  not  in  me,  he  is  cast  fonii  as  a 


i  Matt  xxvl.  S 
s  Jubn  yL  68, 


*  John  z.  7. 
4  John  zv.  6, 


*  John  X.  & 


HOLT  EFOHAEIST — ^I. 


291 


fcrancA."*      Evidently,  therefore,  this  is  no  real  or 
valid  objection. 

2.  But,  does  not  Christ  say  :  "Do  this /or  a  com- 
memoration of  me  ?"  *  Yes  ;  but  do  what  ?  Why, 
what  he  had  just  done,  i.  e.,  consecrate  bread  and 
wine  (as  I  have  done)  into  my  body  and  blood, 
and  eat  and  drink  the  same  "  for  a  commemoration  of 
me" — when  you  eat  my  body  and  drink  my  blood, 
bear  in  mind  that  that  same  body,  which  you  eat, 
was  *'  delivered  for  you,"  on  the  Cross ;  and  that  same 
BLOOD,  which  you  drink,  was  there  "  shed  for  the  re- 
mission of  your  sins." 

Thus  it  is  that  St.  Paul  explains  these  words,  by 
immediately  adding :  "  For  as  often  as  you  shall  eat 
this  bread,  and  drink  the  chalice,  you  shall  show 
THE  DEATH  OF  THE  LoRD,  Until  he  comc."'  For, 
eating  the  body  and  drinking  the  blood  of  a  person 
necessarily  shows  his  death :  but  receiving  mere 
bread  and  wine  does  not. 

3.  But  (they  say)  does  not  St.  Paul  still  call  the 
Eucharist  "  bread'"'  after  consecration  ?  Yes ;  and  the 
reason  is,  1st,  Because  it  has  still  the  appearances 
of  bread;  as  Angels  are  sometimes  called  "mm,"* 
and  the  Holy  Ghost  ^''parted  tongues"^  because  they 
had  the  appearances  of  being  such ; — 2dly,  Because 
it  had  been  bread ;  as,  for  this  same  reason,  the  ser- 
pent was  still  called  a  rod:  "But  Aaron's  rod  de- 
voured their  rods^^  This,  therefore,  is  a  ground- 
less objection. 

And,  indeed,  in  the  very  same  chapter  from  which 
this  objection  is  taken,  St.  Paul  argues,  on  the  Blessed 


*  John  XV.  6,  6. 

*  Luko  xxii.  19. 

1  Cor.  zL  23,  26. 


«  1  Cor.  xl.  26. 
*  Gen.  six.  1, 10. 


•  Acts  II.  8. 

•  Exod.  vii.  ISl 


292 


HOLT   EU0HAEI8T — I. 


Eucharist  in  such  way,  as  to  give  the  strongest  proofs 
that  HE  believed  it  to  be  (not  bread  and  wine,  but) 
the  real  body  and  blood  of  Christ.  For,  after  relating 
the  words  of  consecration,  lie  reasons  thus  :  "  There- 
fore, whosoever  shall  eat  this  bread,  or  drink  the 
chalice  of  the  Lord  unworthily,  shall  be  guilty  of  the 
BODY  AND  BLOOTi  of  the  Lord . , ,  ,^o\'  he  that,  eateth 
and  driuketh  unworthily^  eateth  and  drinketh  judg- 
ment to  himself,  not  discerning  the  body  of  the 
Lordr' 

Here  St.  Paul  evidently  speaks  of  Chiist's  real 
body  and  blood.  For  how  could  any  one  be  guilty 
of  our  Lord's  body  and  blood,  by  eating  mere  bread  ? 
How  could  any  one  commit  an  outrage  against  the 
body  of  Christ,  if  it  were  not  there  to  be  outraged  ? 
How  could  an  unworthy  communicant  bring  judg- 
ment upon  himself  for  "  not  discerning  the  body  of 
the  Lord,"  if  it  were  not  there  to  be  discerned  ? 
Evidently,  then,  St.  Paul  believed  the  blessed  Euchar- 
ist to  be  Christ's  real  body  and  blood  ;  and  taught 
the  Corinthians  to  believe  it  also.  Theietbre,  the 
Catholic  Church  believes  and  teaches  the  same : 
while  they  who  have  left  her  Communion,  follow-  the 
example  of  the  unbelieving  Jews,  who  went  away 
from  Christ,  "  and  walked  no  more  with  him." 

I  have  now  explained  the  outward  Sign,  and  the 
inward  Grace,  of  this  Sacrament;  and  have  shown 
that  it  was  instituted  by  Christ  to  be  the  spiritual 
food  of  our  souls ;  and  also  that  its  institution,  as  re- 
lated in  the  Sacred  Scriptures,  affords  abundant  proofs 
of  the- doctrine  of  the  Real  Presence. 

1  1  Oor.  xL  28,  29. 


*'K 


I 


HOLi    EU0HABI8T — H. 


293 


jngest  proofs 
[1  wine,  but) 
after  relating 
us :  "  There- 
)r   drink  the 
guilty  of  the 
e  til  at  eateth 
i-inketh  judg- 
body   of  the 

Christ's    REAL 

one  be  guilty 
>•  mers  bread  ?    \ 
re  against  the 
be  outraged? 
It  bring  judg- 
ig  the  body  of 
be  discerned? 
)lessed  Euchar- 
1  ;    and  taught 
Therefore,  the 
les   the   same: 
nion,  follow-  the 
ho  went  away 
th  him." 
I  Sign,  and  the 
nd  have  shown 
je  the  spiritual 
istitution,  as  re- 
abundant  proofe 


Instruction  XLYIII. 

HOLT  EUCHARIST  COMTIMUED. 

Power- given  to  Consecrate; — Tranmbstantiation ;  — 
Communion  in  One  Kind; — The  Effects  of  Com.mu- 
nion. 

What  is  the  Holy  Uucharitt  f — It  is  the  true  body  and  blood 
>f  Christ,  under  the  appearances  of  bread  and  wine. 

Why  has  Christ  given  himself  to  tis  in  this  Sacrament  ? — To  feed 
■vnd  nourish  our  souls,  and  to  enable  us  to  perform  all  our 
Christian  duties. 

How  are  the  bread  and  tvine  changed  into  the  body  and  blood  of 
Shrist  ? — By  the  power  of  God,  to  whom  nothing  is  impossi- 
ble or  difficult. 

When  is  this  change  made  ? — ^When  the  words  of  consecration 
ordained  by  Jesus  Christ,  are  pronounced  by  the  Priest  in 
the  Mass. 

It  has  been  shown,  in  the  last  Instruction,  how  the 
Blessed  Eucharist  is  a  true  Sacrament — how  it  has 
an  outward  Sign,  and  an  inward  Grace  ;  and  how  the 
scriptural  account  of  its  institution,  besides  proving 
that  it  was  instituted  by  Christ,  proves  also  the  Cath- 
olic doctrine  of  the  JReal  Presence.  I  will  now  enter 
into  a  further  explanation  of  this  Sacramont. 

I.  Power  of  Consecrating,  given  by  Christ  to 
his  Apostles  and  their  Sticcessors. — When  our  Lord 
instituted  the  Blessed  Eucharist,  he  said :  "  Do  this 
for  a  commemoration  of  me  :" '  and  by  these  words, 
he  gave  power  and  commission  to  his  Apostles  and 
their  successors  to  do  what  he  had  done  ;  namely,  to 
change  bread  and  wine  into  his  body  and  blood,  and 
to  administer  the  same  to  others.  It  is  in  the  Mass, 
that  this  change  is  made :  it  is  made  in  the  name, 
and  by  the  power,  of  Christ.  In  His  name,  the  Priest 
says :   "  This  is  my  body  —  This  is  my  blood 

1  Luke  xzil.  19. 
25<» 


.?> 


294 


HOLY  EUCHAEIST — U. 


It 


!    i 


and  in  the  very  same  instant  in  which  these  words 
are  pronounced,  the  bread  and  wine  become,  by  virtue 
of  a  divine  power,  the  body  and  blood  of  Christ.  The 
appearances,  indeed,  remain  the  same  as  before ;  but 
the  substance  is  changed. 

II.  TiiANSuBSTANTiATioN. — This  change  is  called 
Transubstantiation.  In  all  bodily  and  material  ob- 
jects, there  are  these  two  things;  viz.,  the  outward 
sensible  appearances^  and  the  inward  substance  which 
exists  under  those  appearances  or  qualities.  Now, 
faith  teaches  us,  that,  by  the  words  of  Consecration, 
this  inw^ard  substance  of  the  bread  and  of  the  wine  is 
changed  into  the  substance  of  the  body  and  blood  of 
Christ ;  the  outward  appearances  all  remaining  the 
same  as  before. 

Objections  answered. — "  But  (exclaim  the  unbe- 
lieving followers  of  the  Reformation),  how  is  this 
possible  ?" 

The  Catholic  answers:  "By  the  power  of  God, 
to  whom  nothing  is  impossible  or  difficulty  Such  an 
objection  ill  becomes  us  :  it  is  not  for  ug  to  limit  our 
Creator's  power,  by  setting  bounds  to  his  Omnipo- 
tence. Since  Christ  has  said  it,  we  know  it  must 
necessarily  be  true  :  what  he  has  said,  we  must  be- 
lieve ;  and  not  say  with  the  unbelieving  Jews :  "  How 
can  this  man  give  us  his  flesh  to  eat  ?  This  saying 
is  hard,  and  who  can  hear  it."  But  rather  should  we 
say  with  St.  Peter :  "  Lord,  to  whom  shall  we  go  ? 
thou  hast  the  words  of  eternal  life." '  Did  not  Christ 
change  water  into  wine  in  Cana  of  Galilee?"  Was 
not  water  changed  into  blood  in  Egypt?  and  the 
dead  rod  of  Aaron  into  the  body  and  blood  of  a  living 
serpent  ? '  • 

1  John  yL  68,  61,  69.       a  Jofin  ii.  1  to  11.       *  Exod.  vii.  20, 10. 


HOLY  EUCHARISl^ — ^H. 


295 


these  words 

ne,by  virtue 

:hvist.    The 

before;  but 

ge  is  called 
material  ob- 
the  outward 
bstance  whicb 
ilities.    Now, 
Consecration, 
of  the  wine  is 
and  blood  of 
remaining  the 

m    the    unbe- 
I,  how   is  this 

ower  of  God, 
lie     Such  an 
15  to  liraJt  our 
,  his  Omnipo- 
know  it  must 
[  we  must  be- 
'jews;  "How 
«     This  saying 
^ther  should  we 
shall  we  go? 
Did  not  Christ 
alilee?'     Was 
gypt?  and   the 
\lood  of  a  living 
« 

JExod.  vll.  20, 10. 


"But  (adds  the  Objecter),  there  I  could  see  a 
change ;  but,  here  I  can  see  none — it  appears  to  be 
brt^ad  and  wine  as  before — am  I  not  to  believe  my 
senses?"  Yes,  we  do  believe  our  senses;  for  they 
tell  us  there  are  ail  the  appearances  of  bread  and 
■wine ;  and  we  believe  this  testimony  of  our  senses, 
for  there  are  thos'i  appearances.  But  faith  tells  us, 
that  under  these  aj>pcarances  are  the  body  and  blood 
of  Christ.  Thus,  then,  our  senses  are  not  deceived. 
{^Example:  Had  we  been  present,  when  "the  Holy 
Ghost  descended  in  bodily  shape  as  a  dove ;" '  and 
when  he  again  descended  under  the  outward  appear- 
ances of  "  parted  tongues  as  it  were  of  fiie ;" '  our 
senses  would  have  told  us,  that  there  were  there  all 
the  appearances  of  a  dove,  and  of  parted  tongues; 
but  faith  tells  us  that  there  was  no  dove,  no  tongue 
there,  but  the  Holy  Ghost  under  those  appearances. 
Just  so  in  the  Holy  Eucharist.) 

Under  the  appearances,  then,  of  bread  and  wine,  are 
really  contained  the  bodi/  and  5^c»oc/ of  Christ.  Any  thing 
else  ?  Yes ;  his  soul  and  Divinity:  "  If  any  one  shall 
deny  (says  the  Council  of  Trent),  that  the  body  and 
blood,  together  with  the  soul  and  Divinity  of  our  Lord 
Jesus  Christ,  and  therefore  the  whole  Christ,  are  truly, 
really,  and  substantially  contained  in  the  Sacrament  of 
the  most  Holv  Eucharis't ;  let  him  be  anathema." ' 

III.  Communion  under  one  kind. — The  body  and 
blood,  soul  and  Divinity  of  Christ,  are  presented  under 
one  kind  only,  just  as  much  as  under  both.  For, 
Christ  is  present  in  the  Holy  Eucharist  in  a  living 
state,  having  risen  from  the  dead  to  die  no  more;* 
and,  therefore,  where  his  body  is,  there  must  also  be 

»  Luko  itl.  22.  «  Cona  TricL,  Bess.  18,  de  Euchar.,  can.  1.       * 

>  Acts  ii.  8.  *  Som.  vi.  9. 


296 


HOLY  EUCHARIST — ^H. 


fi  ji 
1 ' 


H 


his  blood,  his  soul,  and  his  Divinity :   for  these  are 
inseparable  in  Christ's  living  body. 

For  the  same  reason,  Christ  is  present  whole  and 
entire,  not  only  under  each  kind,  but  also  under  every 
particle.  Hence,  St.  Paul  says:  "Whosoever  shall 
eat  this  bread,  or  drink  the  chalice  of  the  Lord  un- 
worthily, shall  be  guilty  of  the  body  and  blood  of  the , 
Lord."' 

From  this  it  evidently  follows,  that  they  who  com- 
municate under  one  kind  only^  received  Christ  just  as 
much  as  if  they  communicated  under  both ;  for,  in 
either  case,  they  receive  Christ  entire ;  there  being 
no  difference,  except  in  the  appearances.  {Example : 
If  the  Apostles  had  received  the  Holy  Ghost  under 
the  appearances  both  of  a  dove  and  of  tongues,  at 
the  same  time,  they  would  have  received  no  more 
than  they  did,  but  exactly  the  same ;  all  the  difference 
would  have  been  in  the  outward  appearances.  Just 
80  in  the  Holy  Eucharist.) 

The  Priest,  however,  must  consecrate  and  receive 
both,  whenever  he  celebrates  Mass.  And  the  reason 
is,  because  tiie  Mass  is  a  Sacrifice,  the  object  of  which 
is  to  '•'show  Chrisfs  death;"' — to  represent  and  con- 
tinue the  Sacrifice  of  the  Cross :  and  this  is  shown 
by  the  separate  consecration  of  the  bread  and  wine. 

In  receiving,  then,  the  Blessed  Sacrament  (whether 
under  one  or  under  both  kinds),  we  receive  Jesus 
Christ — his  body  and  blood,  soul  and  Divinity ;  and 
therefore,  when  we  receive  this  Sacrament  worthily, 
it  must  produce  the  most  happy  effects  in  the  soul. 

IV.  Effects  of  Communion. — The  efl'ects  which 
the  Blessed  Eucharist  produces  in  the  soul  of  th« 
worthy  receiver,  are  these : 

»10or.xi.  27.  «lCor.  xL2a 


HOLY  EUCHARIST— n. 


29T 


for  these  are 

it  whole  and 
>  under  every 
osoever  shall 
the  Lord  un- 
)  blood  of  the , 

tiey  who  com- 
Christ  just  as 
both ;    for,  in 
;    there  being 
i8.    {^Sxample :    , 
y  Ghost  under 
of  tongues,  at 
eived  no  more 
U  the  difference 
iarances.    Just 

tte  and  receive 
Lnd  the  reason 
bject  of  which 
resent  and  con- 
this  is  shown 
ad  and  wine, 
araent  (whether 
receive  Jesus 
Divinity,  and 
unent  worthily, 
is  in  the  soul. 

efiects  which 
he  soul  of  th« 


,e 


1.  It  unites  us  to  Jesus  Christ:  "He  that  eateth 
my  flesh,  and  drinketh  my  blood,  abide th  in  me,  and 
I  in  him.'"  Thus  we  become  one  with  him  ;  for,  by 
means  of  the  Holy  Communion,  "we  are  made  par- 
takers of  the  divine  nature."'  The  effect  of  this  hap- 
py union  will  be,  to  make  our  lives  resemble  his ;  so 
that  we  may  be  enabled  to  say  with  St.  Paul ;  "  I 
live,  now  not /;  but  Christ  liveth  in  me.'"  What 
bounty !  what  excess  of  love  and  condescension,  on 
the  part  of  our  Blessed  Redeemer ! 

2.  It  supports  and  strengthens  the  soul^  by  giving 
an  INCREASE  OF  GRACE.  It  is  not,  indeed,  intended 
to  put  the  soul  in  a  state  of  grace  (although  theie  are 
cases  wherein  it  may  have  this  effect)  ;^  but  its  object 
13  to  preserve  us  in  that  state  :  "He  tbat  eateth  me, 
the  same  also  shall  live  by  me:  he  that  eateth  this 
bread  shall  live  forever;"*  i.  e.,  he  shall  have  stiength 
to  persevere  in  the  life  of  grace.  For  the  Holy  Com- 
munion inflames  our  soul  with  divine  love;  and  im- 
parts such  an  increase  of  grace,  as  will  enable  us  to 
avoid  sin,  by  assisting  us  to  overcome  all  our  tempta- 
tions :  "  Thou  hast  prepared  a  table  before  me,  against 
them  that  afilict  me."" 

3.  Not  only  does  it  support  us  in  our  spiritual  war- 
fare, by  strengthening  our  souls,  but  also  by  weaken- 


*  John  vi.  67. 


«  2  Pet  i.  4. 


8  Gal.  II.  20. 


1  Cor.  xL  26. 


*  SL  AlphonsusLlaruorl,  speaking  on  the  effects  of  this  Sacrament,  snys : 
"Its  first  and  chief  etfeot  Is,  to  confer  an  increase  of  t'Dice  ;  and  soinetimeB 
to  cotifiT.  accidentally,  the  firttt  grace:  as,  for  instance,  if  iiny  one,  not 
knowing  liimself  to  be  in  mortal  sin,  or  believing  that  he  has  contrition, 
approaches  to  Ooinmiinion  with, attrition  onli/;  then,  from  iieing  iittrite 
he  is  rendered  contrite,  (St.  Tliomas  an<l  o  her  Divines,  almost  with 
common  voice,  tench  the  same.)  Because  it  belongs,  generlcally.  to  the 
nature  of  Sacriunents,  to  confer  graca  upon  those  wh')nro  disposed  for  it 
by  supernatiirHl  repentan-o,  and  who  put  no  obstaclo  in  thu  wuy." — H, 
Alph.  Lig.,  T)i,eol.  Mor.,  lib.  6,  tract.  8,  n.  269.    See  Note  2,  page  264 

»  John  vi.  58, 69.  «  Ps.  xxli.  6. 


298 


HOLY  EU0HAEI8T — H. 


ing  our  passions.  The  passions  are  those  natural  in- 
clinations, which  are  the  unhappy  causes  of  sin  :  now, 
in  the  Holy  Communion,  we  receive  our  spiritual 
Physician,  whoj  as  the  Psalmist  says,  "  healeth  all  our 
diseases ;" '  i.  e.,  cures  oui  disorderly  inclinations,  by 
lessening  their  violence,  and  bringing  them  into  per- 
fect subjection  to  reason.  If,  then,  temptations  at- 
tack and  trouble  you,  hasten  to  Jesus  Christ  in  the 
Holy  Communion,  with  an  entire  confidence  that  he 
will  give  you  a  complete  victory  over  them.  For,  as 
**he  commanded  the  winds  and  the  sea,  and  there 
came  a  great  calm  ;"'  so  will  he  command  your  pas- 
sions, and  the  violence  of  your  temptations,  that  they 
may  not  lead  you  into  sin. 

4.  This  Sacrament,  moreover,  is  a  pledge  of  a  glo- 
rious resurrection.  Everlasting  life  consists  in  possess- 
ing God  eternally  in  heaven :  now,  Christ  gives  him- 
self to  us  in  this  Sacrament,  during  life,  as  a  pledge 
of  a  glorious  immortality ;  according  to  his  express 
promise :  "He  that  eateth  my  flesh  and  drinketh  my 
blood,  hath  everlasting  life ;  and  I  will  raise  him  up 
at  the  last  day"  (i.  e.,  to  eternal  glory). 

Such  are  the  happy  effects  which  this  Sacrament 
produces  in  those  who  receive  it  with  proper  disposi- 
tions. Every  worthy  Communion  makes  us  partakers 
of  these  inestimable  advantages.  Have  recourse,  then, 
frequently  to  this  divine  institution — to  this  eflSca- 
cious  means  of  grace.  But  take  care  to  be  always 
duly  prepared;  for  otherwise,  instead  of  receiving 
these  happy  fruits  of  Communion,  you  would  bring 
judgment  upon  yourselves,  by  becoming  "guilty  of 
the  body  and  blood  of  the  Lord :"  You  would  com- 
mit, therefore,  a  most  grievous  sacrilege  !     The  man- 

iPftcil.  8.  9M8ttviiL26. 


HOLT  EUCHARIST — ^IH. 


299 


3  natural  in- 
ofsin:  tjow, 
our  spiritual 
-aleth  all  our 
lUnations,  by 
lem  iuto  per- 
nptatious  at- 
Chiist  in  the 
deuce  that  he 
hero.     For,  as 
iea,  and  there 
and  your  pas- 
ions,  that  they    . 

oledge  of  a  glo- 
sists  in  possess- 
\rist  gives  him- 
ife,  as  a  pledge 
to  his  express 
id  drinketh  my 
11  raise  him  up 

). 

this  Sacrament 

.  proper  disposi- 
kes  us  partakers 
e  recourse,  then, 
-to  this  effica- 
,ve  to  be  always 
ad  of  receiving 
70U  would  bring 
Ling  "  gttilty  of 
jf  ou  would  com- 
;ge!     The  man- 

[att  viiL  26. 


ner  of  preparing  for  Commanion  shall  be  the  subject 
of  the  next  InstructioD. 


Instruction   XLIX. 

HOLT  SUCHARIST  OONTIMITSS. 

How  to  Prepare  for  Communion. 

How  must  we  prepare  oursdvea  to  receive  the  Blessed  Sacrament  f 
— We  must  be  in  a  state  of  grace,  and  be  fasting  from  mid- 
night. 

Is  it  a  great  sin  to  receive  it  unworthily  f — Yes,  it  is :  **  For  he 
that  eats  and  drinks  unworthily,  eats  and  drinks  judgment 
to  himself."—!  Cor.  xi.  29. 

What  is  it  to  receive  unworthily  9 — To  receive  in  mortal  sin. 

Communion  is  the  receiving  of  the  body  and  blood 
of  Chriet,  for  the  food  and  nourishment  of  our  souls. 

In  the  last  Instruction,  I  explained  the  happg  effects 
oi  a  worthy  Communion ;  showing  how  it  unites  us 
with  Jesus  Christ, — how  it  supports  us  in  our  spirit- 
ual warfare,  by  strengthening  us  with  an  increase  of 
grace,  and  by  weakening  our  enemies, — and  how  it 
gives  us  a  pledge  of  a  glorious  immortality.  But,  to 
receive  these  happy  effects  we  must  be  properly 
prepared :  and,  according  to  the  degree  of  our  prep- 
aration, we  receive  these  eiFects  more  or  less  abund- 
antly. It  is  for  want  of  due  preparation,  that  so  many 
derive  little  or  no  profit  from  their  Communions. 

How,  then,  must  we  prepare  ourselves  to  receive  the  Blessed  Sac- 
rament 9 — We  must  oe  m  the  state  of  grace,  and  be  fasting 
from  midnight. 

In  order,  then,  to  receive  this  Sacrament  properly, 
two  things  are  required :  first,  preparation  of  the 
body  ;  and  secondly,  preparation  of  the  soul. 

I.  As  REGARDS  THE  BODY,  we  are  required  by  a 
positive  precept  of  the   Church,  to  be  fasting  from 


300 


HOLY   EUCHARIST HI. 


n  u 


midnight ;  i.  e.,  from  twelve  o'clock,  at  the  midnight 
immediately  preceding  Communion,  we  must  avoid 
taking  even  the  least  thing  by  way  of  eating  or 
drinking;  otherwise  we  could  not  lawfully  commu- 
nicate that  day.  It  is  out  of  respect  and  reverence 
to  the  Blessed  Sacrament,  that  this  command  of  the 
Church  is  given;  in  order  that  on  the  day  of  our 
Communion,  this  spiritual  food  of  the  soul  may  be  the 
first  food  we  receive. 

But  this  command  of  being  fasting  does  not  in- 
clude those,  who,  being  in  danger  of  death  by  sick- 
ness, receive  the  Holy  Comjnunion  by  way  of  Viati- 
cum^ i.  e.,  as  an  immediate  preparation  for  their  passage 
into  eternity ;  for,  in  this  case,  the  Blessed  Sacrament 
may  be  received  any  day  or  hour,  and  whether  the 
sick  person  be  fasting  or  not. 

II.  As  iiKGARDS  THE  SOUL,  wc  are  required  to  be  in 
proper  dispositions. 

1.  We  must  be  in  a  state  of  grace  ;  i.  e.,  free  from 
all  guilt  of  mortal  sin.  For  as  food  is  of  no  advant- 
age whatever  to  a  dead  body;  so  the  Holy  Commu- 
nion can  do  no  good  to  a  soul  when  dead  in  sin. 

To  receive  this  Sacrament  in  the  known  guilt  of 
mortal  sin,  is  to  commit  the  greatest  of  crimes.  To 
those  who  are  guilty  of  this  sacrilegious  crime,  may 
be  applied  these  words  of  our  Blessed  Lord :  ''  Friend, 
how  camest  thou  in  hither,  not  having  on  a 
wedding  garment  si.  e.,  sanctifying  grace)?  Then 
the  king  said  to  the  waiters;  Bind  his  hands  and 
his  feet,  and  cast  him  into  the  exterior  darkness ; 
there  sliall  be  weeping  and  gnashing  of  teeth."' 
St.  Paul  declares,  that  they  who  receive  unworthily, 
or  in  mortal  sin,  are  "  guilty  of  the  body  and  blood 

1  Matt  xxiL  12, 18. 


HOLY   EUCHARIST — IH. 


801 


the  midnigU 
,  must  avoid 
of  eating  or 
fully  coiumu- 
and  reverence 
[iiinand  of  tUe 
10  day  of  ouv 
Dul  may  be  the 

Qf  does  not  in- 
death  by  sicic- 
,  way  of   Viati- 
•or  their  passage 
.ssed  Sacrament 
^^d  wbelher  the 

quired  to  be  in 

i.  e.,  free  from 
is  of  no  advant- 
,e  Holy  Coiumu- 
dead  in  sin. 
J  known  gmlt  01 
,t  of  crimes,     io 
>nou8  crime,  may 
d  Lord : ''  Fnend, 
having    on^  » 
.  grace)?      i^^^n 
[d  liis  hands  and 
xteiior  darkness; 
\hing   of  teelh. 
uceive  unwovUuly, 
[e  body  and  blood 


L'C' 


of  the  Lord;"  and  that  they  "eat  and  drink  judg- 
ment to  themselves."  Therefore  he  says :  "  Let  a 
man  prove  himself;  and  so  let  him  cat  of  that  bread, 
and  drink  of  the  chalice ;" '  i.e.,  before  Communion 
you  must  examine  the  state  of  your  soul;  and  if  you 
tind  yourselves  defiled  with  mortal  sin,  you  must  seek 
forgiveness  by  sincere  repentance;  and  for  this  purpose, 
in  compliance  with  a  positive  precept  of  the  Church, 
you  must  have  recourse  to  the  Sacrament  of  Penance.' 
Not  only  must  you  be  free  from  the  guilt  of  mor- 
tal sin  ;  but,  moreover,  you  should  adorn  your  soul 
with  virtue,  endeavoring  to  enter  into  such  sentiments 
of  piety,  devotion,  and  love,  as  so  great  and  holy  a 
Sacrament  demands.     And  therefore, 

2.  On  the  Eve  of  your  Communion^  you  should  be 
more  than  usually  retired  and  recollected ;  in  onler  to 
think  on  the  great  work  which  you  are  about  to  per- 
form, and  to  dispose  your  soul  for  a  more  immediate 
preparation.  Let  your  intention  be,  to  please  God, 
and  to  advance  in  virtue. 

3.  On  the  Morning  of  Communion^  employ  your- 
selves in  fervent  acts  of  Faith,  Adoration,  Humility, 
Contrition,  Divine  love.  Desires  of  being  united  to 
Jesus  Christ,  and  Supplications  for  his  grace. 

First,  FAITH  : — Make  acts  of  a  firm  and  lively  Faith, 
in  the  Real  Presence, — remember  what  Christ  said  to 
Thomas:  "Blessed  are  they  that  have  not  seen,  and 
have  believed." '  Faith  assures  us,  that,  in  retiei ving  the 
Holy  Communion,  you  receive  Jesus  Christ — "your 
Lord  and  your  God."  This  Faith,  if  it  be  lively,  will 
naturally  lead  you  to  pay  him  supreme  homage. 

Secondly,   adoration. — Bow    down    your    soul, 


»  1  Cor.  xi.  27,  29.  29. 
*  Cone.  Trid.,  Sess.  18,  de  Eaohar.,  cap.  7. 

26 


s  John  zx.  23,  29. 


302 


HOLY   EUCHARIST — III. 


Ill  J! 


ill 


ii!« 


therefore,  in  acts  of  Adoration.  If  Jesns  Christ 
Were  to  appear  visible  before  you,  what  would  you 
do  ?  Would  you  not  adore  him  in  the  most  peri'ect 
manner  you  could?  Now  we  have  his  positive  dec- 
laration, &c.;  and,  therefore,  we  are  as  sure  of  his  pres- 
ence as  if  we  actually  saw  him.  Adore  him,  therefore, 
in  this  Sacrament,  with  all  the  fervor  of  your  soul. 

Thirdly^  humility  : — Then  make  acts  of  Humility^ 
considering  His  greatness  and  your  nothingness :  the 
God  of  inhnite  Majesty  comes  to  a  mere  worm !  to  a 
sinner !  Oh  I  if  your  faith  were  lively,  you  would 
humble  yourselves  to  the  very  dust ;  exclaiming  with 
the  Centurion:  "Lord,  I  am  not  worthy  that  thou 
shouldst  enter  under  my  roof;  but  only  say  the  word, 
and  my  soul  shall  be  healed."* 

Fourthly^  contrition  : — ^This  thought  of  your  un- 
worthiness  should  lead  you  to  make  fervent  acts  of 
Contrition.  You  may,  indeed,  hope  to  have  received 
pardon  in  the  Sacrament  of  Penance ;  but  the  true  pen- 
itent has  his  sins  "always  hei'ore  him," — he  continues 
to  lament  them,  and  to  cravo  mercy  and  forgiveness; 
with  the  penitent  David  he  cries  out :  "  Have  mercy 
on  me,  0  God,  according  to  thy  great  mercy ....  wash 
me  yet  more  from  mine  iniquity ;  and  cleanse  me  from 
my  sin." 

Fifthly^  HOPE : — After  this,  make  acts  of  Hope  and 
confidence  in  the  divine  goodness.  He^  whom  you 
are  about  to  receive,  is,  'indeed.  Lord  of  heaven  and 
earth;  and  you  a  miserable  sinner:  but  'i^  is  infi- 
nitely good  and  merciful^  and  invites  yon  to  l)Hve 
recourse  to  him.  "Come  to  me,  o//  yoi.  ihof  ;<  j/, 
and  are  burdened  ;  and  I  will  refresh  you." '  Go  to 
bin,  therefore,  with  great  confidence  in  his  goodness 

1  Matt  ^m.  &  >  Matt  zi.  28. 


UOLY   KUCHA  HIST III. 


308 


Sixthly^  CHARITY : — Dnt,  above  nil,  g^  with  a 
heart  inflamed  with  an  ard;  'it  Char  7  —love  him 
with  your  whole  heart  and  soul,  jn  return  for  ll»e 
great  love  which  he  manifests  to  yon  in  giving  you 
himself:  this  is  the  return  which  he  expects  from 
you.     Make,  then,  fervent  acts  of  Love. 

Sevii'th':/^  desires: — As  the  time  of  Communion 
dravvis  1.  ^at".  rouse  all  your  devotion — redouble  your 
fiTVor  ;  hij'ke  acts  of  ardent  Desires  to  receive  Jesus 
C'!iri  f  — to  be  united  to  the  beloved  of  your  soul :  "  As 
the  hart  panteth  after  the  fountains  of  water,  so  my 
soul  panteth  after  thee,  0  God."' 

Elgjtthly^  supplications  : — Conclude  your  prepa- 
ration, by  begging  of  your  Blessed  Lord  to  infuse 
these  virtues  plentifully  into  your  soul, — to  perfect 
them, — and  to  supply,  by  his  grace,  whatever  it  want- 
ing in  your  preparation.  And  ask  the  Blessed  Vir- 
gin Mary,  and  other  Saints,  to  join  their  prayers  with 
yours,  and  to  obtain  the  grant  of  your  petitions. 

(All  this  you  will  find  expressed  in  the  "  Praytrs 
before  Communion"  which  are  provided  for  you  in 
your  Prayer-Books.) 

4.  At  the  moment  of  Communion,  after  acknowl- 
edging again  your  unworthiness  ("Lord,  I  am  not 
worthy,  &c."),  receive  your  Redeemer  with  the  great- 
est reverence  and  humility.  Having  received,  employ 
all  the  powers  of  your  soul  in  silent  adoration  of 
Jesus  Christ,  whom  you  inwardly  possess. 

5.  Immediateliff  after  Communion,  you  should 
sper  1  some  time  in  acts  of  thanksgiving  and  love  ; — 
you  should  make  an  offering  of  your  entire  selves  to 
God ; — and  pray  for  such  graces  and  blessings,  as  you 
stand  in  need  of. 

» Pa.  xlL  a. 


304: 


THE  MASS — I. 


J^lrst,  Having,  then,  returned  to  your  place,  and 
adored  your  Lord  who  is  present  witli  you ;  thank  hirn 
for  all  his  blessings ;  and  especially  for  having  thus 
given  himself  to  you  :  and  invoke  all  creatures  to  join 
with  you  in  blessing,  and  praising,  and  thanking  him. 
Gratitude  or  favors  received  is  the  way  to  insure  a 
continuance  of  them. 

Secondly^  Testify,  therefore,  your  gratitude  by  offer- 
ing your  whole  self  to  his  love  and  service.  Resolve 
that  all  your  thoughts,  words,  and  actions  shall  be  di- 
rected to  his  glory,  &o. 

Thirdly^  The  time  after  Communion  is  most  pre- 
cious ;  because  then  you  possess  the  Author  of  all 
grace.  Employ  it  therefore  in  presenting  fervent  pe- 
titions to  him :  beg  of  him  to  adorn  your  soul  with 
his  gifts  and  graces, — to  strengthen  you  against  temp- 
tations,— to  give  you  the  gra(5e  of  perseverance,  &c. 

(These  sentiments  and  petitions  you  will  find  ex- 
pressed in  your  Prayer-Books.) 

6.  Daring  the  day  of  Communion^  keep  yourselv^es 
retired  and  recollected  ; — frequently  call  to  mind  the 
great  blessing  you  have  received; — be  particularly 
watchful  against  all  occasions  of  sin  ; — resolve  to  per- 
severe in  God's  service, — and  frequently  renew  this 
holy  resolution. 


Ill 


Instruction  L. 


THB   MASS. 


Sacrifice  In  general; — The  Four  Ends  of  Sacrifice  ; — the 
Sacrifice  of  the  Mass; — Proofs  ; — the  Mass  answers  all 
the  Ends  of  Sacrifice. 

What  is  (he  Mass  ?—lt  is  the  unbloody  sacrifice  of  the  body 
and  blood  of  Christ. 


THE  MASS — ^I. 


305 


ur  place,  and 
)u;  th'ink  h.\m 
ir  liHving  thus 
eatuies  to  join 
thanking  hiin. 
ay  to  insure  a 

titnde  by  offer- 
•vice.  Resolve 
Dns  shall  be  di- 

>n  is  most  pre- 
Authov  of  all 
ting  fervent  pe- 
your  soul  with 
m  against  temp- 
severance,  &c. 
pu  will  find  ex- 
keep  yourselves 
:all  to  mind  the 
-be   particularly 
—resolve  t*)  per- 
ntly  renew  this 


if  Sacrifice  ;—th6 
":  Mas8  answers  all 

icrifice  of  the  body 


What  are  the  ends  for  which  we  are  to  offer  up  this  Sacrifice  f — 
Ist,  For  God's  honor  and  glor)'.  2(ily,  In  thanksgiving 
for  all  his  benefits,  and  as  a  memorial  of  the  passion  and 
death  of  his  Son.  3dly,  For  obtaining  pardon  for  our  sina 
And  4thly,  For  obtaining  all  graces  and  blessings  through 
Jesus  Christ. 

The  Mass  is  the  Sacrifice  of  the  body  and  blood  of 
Christ,  offered  on  our  altars  under  the  appearances  of 
bread  and  wine,  to  commemorate  and  continue  th« 
Sacrifice  of  the  Cross. 

The  Holy  Eucharist  is  not  only  a  Sacrament,  but  a 
Sacrifice  also:  and  this  double  mystery  is  accom- 
plished in  the  Mass.  Hence,  the  Mass  is  the  most 
sacred,  solemn,  and  sublime  act  of  Religious  Wor- 
ship that  we  can  perform.  Of  all  the  treasures 
which  Christ  has  left  to  his  Church,  this  Institution 
is  the  richest  and  most  precious — it  is  the  greatest 
display  of  his  bounty  and  love  towards  us.  Yet,  alas ! 
how  unknown  !  how  little  understood !  how  many 
know  not  its  value,  nor  how  to  apply  its  advantages 
to  their  souls !  Pay  attention,  therefore  ;  because  it 
is  very  necessary  to  be  well  instructed  on  this  import- 
ant subject. 

I.  What  is  Sacrifice  in  general  ?  It  is  an  offering 
of  some  external  sensible  thing,  made  to  God  by  a 
lawful  minister,  to  acknowledge  by  its  destruction  or 
change  God's  absolute  dominion  over  us,  and  our 
entire  dependence  on  him,  and  thereby  to  pay  him 
the  supreme  homage  of  adoration.  Hence,  Sacrifice 
can  be  offered  onlg  to  God. 

To  offer  Sacrifice,  then,  is  to  offer  to  God  some 
external  thing  in  testimony  of  his  absolute  dominion, 
and  our  entire  dependence.  Thus,  Cain  offered  his 
first-fruits ;  and  Abel  the  first-born  of  his  flock :  thus 

26» 


306 


THE  MASS — I. 


Ill 


also,  Noe,  Abraham,  Melchisedech,  &c.,  offered  Sacri- 
fice. In  the  Mosaic  Law,  God  appointed  Aaron 
and  his  descendants  to  be  the  only  lawtiil  Ministers 
of  Sacrifice.'  Core,  Utilhan,  and  Abiion,  for  usurping 
this  office,  were  punished  most  severely  by  Almighty 
God.  For  he  was  so  offended  at  their  co!iduct,  that 
he  caused  the  earth  to  open  beneath  theii'  fitnty  and 
to  swallow  them  down  alive  into  hell,  together  with 
those  who  joined  in  their  schismatical  worship.' 

In  offering  Sacrifice,  the  victim  undergoes  a  real 
or  mystical  destruction,  to  testify  thereby  that  we  de- 
serve destruction  at  the  hands  of  God.  In  the  Old  Lmw, 
this  was  signified  by  the  person,  for  whom  the  victim 
was  offered,  putting  his  hand  upon  its  head. 

II.  There  are  four  great  ends,  which  the  ser- 
vants of  God  have  always  had  in  view,  in  offering 
sacrifice,  viz. :  1*^,  to  adore  God  by  giving  him  su- 
preme homage; — 2fl?/y,  to  thank  him  for  his  bless- 
ings;— 3c?Zy,  to  appease  his  anger,  and  satisfy  his 
justice  ; — ithli/j  to  obtain  his  graces,  and  all  the  bless- 
ings we  stand  in  need  of. 

But  all  the  sacrifices  of  sheep  and  oxen  could  never 
(of  themselves)  answer  these  ends — they  could  never 
"take  away  sin,"'  nor  render  to  God  the  homage 
woithy  of  his  Majesty. 

In  order  that  Sacrifice  may  be  worthy  of  God's  ac- 
ceptance, and  capable  of  atoning  for  sin,  the  victim 
must  be  of  infinite  value  ;  because  God,  against  whom 
sin  had  been  committed,  is  infinite.  Man  had  no 
such  victim  to  offer ;  but  God  in  his  mercy,  supplied 
us  with  one — the  Son  of  God  himself  became  our 
great  High-priest  and  victim  :  by  offering  himself  in 

1  Exod.  xxviii.  1,  4;  and  xsiz.;  Nam.  t.  4S  to  SI. 
3  Num.  zvl.  1,  dtio.  >  Heb.  z.  4. 


THE  MASS — ^I. 


307 


,  oflFered  Sacri- 
pointed   Aaron 
iwful  Ministers 
>„,  for  usurping 
y  by  Almighty 
ir  conduct,  that 
I  their  feet,  and 
I,  together  with 
1  worship.' 
ndevgoes  a  real 
reby  that  we  de- 
In  the  Old  Lhw, 
vhoni  the  victim    , 
s  head. 

,  which  the  ser- 
'view,  in  offering 
y  giving  him  su- 
nn for  his  bless- 
and  satisfy  his 
and  all  the  bless- 

oxen  could  never 
-they  could  never 
|God  the  homage 

)rthy  of  God's  acr 
jr  sin,  the  victim 
[od,  against  whom 
be.  Man  had  no 
mercy,  supplied 
.iself  became  our 
Iffering  himself  in 

1  i.  4Sto61. 
3  Heb.  X.  4. 


sacrifice  on  the  cross,  he  made  full  atonement  for  sin, 
and  purchased  redemption  for  all  mankind  in  gen- 
eral. 

And  to  apply  the  merits  of  that  general  i-edemption 
to  our  pouls  individually^  he  has  left  in  the  Church 
an  institution  for  this  purpose,  viz.,  the  Mass. 

III.  ^'What  is  THE  Mass? — It  is  the  unbloody 
Sacrifice  of  the  body  and  blood  of  Chiist ;"  offer- 
ed on  our  altars  under  the  appearance  of  bread  and 
■wine,  to  represent  and  continue  the  sacrifice  of  the 
Cross. 

How  does  the  Mass  represent,  or  perpetually  ^^shouf 
(as  St.  Paul  says)  the  death  of  Christ?"'  By  the 
very  act  whereby  he  is  rendeied  present ;  i.  e.,  by  the 
separate  consecration  of  the  bread  and  wine.  Christ 
died  by  really  shedding  his  blood  ;  and  thereby  the 
Sacrifice  of  the  Cross  was  accomplished  :  now,  this 
shedding  of  his  blood — this  separation  of  the  blood 
from  the  body,  is  represented  in  the  Mass  by  the  act 
of  separate  consecration.  The  Priest  says  in  the  name 
of  Christ :  "This  is  my  body;"  and,  by  these  words, 
the  bread  is  changed  into  the  body  of  Christ.  Again, 
he  says :  "  This  is  the  chalice  of  my  blood  ;"  and 
thereby  the  wine  is  changed  into  the  blood  of  Christ. 
The  body  and  blood  are  represented^  therefore,  as  sep- 
arate from  each  other ;  and  thus,  our  Lord  offers 
himself  to  his  eternal  Father  under  the  appearance  of 
death,  or,  "as  it  were  slain."' 

But  the  Mass  is  not  a  mere  representation  of  the 
Sacrifice  of  the  Cross ;  it  is  a  continuation  of  the 
same  Sacrifice :  for  the  Priest  and  the  victim  are  the 
same ;  the  only  difference  being  in  the  manner  of 
oftering.     On  the  Cross,  Christ  really  shed  his  blood, 

1 1  Cor.  xi.  20.  *  Apoo.  v.  «. 


308 


THE  MASS — ^I. 


m 

Ml 


:'il«!i) 


!    i| Pi^:' 


m 


1    ! 


J  L 
Jl.'lll 


and  really  died ;  but,  in  the  Mass,  he  sheds  his  blood 
mystically^  and  is  "  as  it  were  slain." 

IV.  Proofs  of  the  Mass,  from  the  Scrip- 
tures : 

1.  The  Mass  is  that  perpetual  Sacrifice  of  which 
God  (after  having  declared  that  he  would  reject  the 
Jewish  Sacrifices)  says :  "  From  the  rising  of  the  sun, 
even  to  the  going  down,  my  name  is  great  among  the 
Gentiles ;  and  in  every  place  there  is  sacrifice ;  and 
there  is  offered  to  ray  name  a  clean  oblation^ ' 

2.  It  '  thai  Sacrifice,  which  Christ  offered  at  the 
last  supp  .  :  "  This  is  my  body  which  is  given  for 
you  ;"  *  ''  This  is  ray  blood  of  the  New  Testament 
which  shall  be  shed  for  many  unto  reraission  of  sins."' 

3.  It  is  that  Sacrifice  which  he  commanded  and 
empowered  his  Apostles  and  their  succcvssors  to  offer, 
till  the  end  of  the  world,  when  he  said :  "i>o.  this 
for  a  commemoration  of  me. . .  .For  as  often  as  you 
shall  eat  this  bread,  and  drink  the  chalice,  you  shall 
show  the  death  of  the  Lord,  until  he  corned  * 

4.  It  is  that  great  Sacrifice,  for  the  perpetual  offer- 
ing of  which,  Christ  is  called  "a  Priest  forever,  ac- 
cording to  the  order  of  Melchisedech^  ^ 

V.  The  Mass,  by  reason  of  its  infinite  value,  fully 
answers  the  four  great  Ends  of  Sacrifice.     For, 

What  are  the  Ends  for  which  we  are  to  offer  up  this  Sacri- 
fice?— 

"  1st,  For  God's  honor  and  glory .'" — We  owe  to 
God  supreme  homage  of  adoration,  where^^y  we  are 
to  testify  that  he  has  absolute  dominion  over  us — 
that  he  is  "the  Lord  our  God."  But  if  (indepen- 
dently of  Christ)  we  were  to  offer  to  him  our  whole 


» Mai.  i.  n. 

*  Luke  zxii.  19,  20. 


»  Matt.  xxvi.  28. 

*  1  Cor.  xi.  24,  25,  26. 


e  Heb.  v.  & 


THE  MASS — I. 


309 


eds  his  blood 

THE     SCRIP- 

ifice  of  which 
ould  reject  tU 
iing  of  the  sun, 
reat  among  the 

sacrifice;  and 
lationV ' 
b  offered  at  the 
ch  is  given  for 
Kew  Testament 
mission  of  sins.' 
commanded  and 
iccessovs  to  offer, 

said :  ''Do.  this 
.  as  often  as  you 
shalice,  you  shall 

Icome." '' 

e  perpetual  offer- 
driest  forever,  ao- 


«j 


[finite  value,  fully 
ifice.     For, 
offer  up  this  Sacri- 

.» W^e  owe  to 

I  whereV^y  we  are 
lininion  over  us— 
1  But  if  (indepen- 
Ito  him  our  whole 


,26. 


6  Heb.  V.  & 


selves,  and  all  that  belongs  to  us ;  it  would  not  be  a 
8acrifi(;e  worthy  of  his  acceptance.  Now,  in  the  Mass, 
we  have  a  victim  which  is  in  every  way  worthy  of 
God;  namely,  Jesus  Christ,  who  offers  himself  in  our 
behalf,  as  a  Sacrifice  of  Adoration  :  and,  by  uniting 
our  intention  with  his,  when  we  a:*sist  thereat,  we  are 
enabled  to  offer  to  God  a  homage  which  is  supreme 
and  perfectly  pleasing  to  him. 

"  '2(//y,  In  (hjnksgiving  for  all  his  benefits ;" — We 
owe  intinite  thanks  to  God,  for  the  blessings  we  have 
received  fiom  him ;  but,  of  ourselves,  we  have  no  re- 
turn that  we  can  make,  worthy  of  God's  acceptance. 
Now,  in  the  Mass,  Jesus  Christ  offers  himself  for  us, 
as  a  Sacrifice  of  Thankftgiving  ;  and  thereby  he  ena- 
bles us  to  return  adequate  thanks  for  all  the  blessings 
which  God  has  bestowed  upon  us. 

"  3c?/y,  For  obtaining  pardon  of  our  sins ;" — We 
have  frequently  sinned  against  God;  we  owe  him, 
therefore,  a  Sacrifice  of  Propitiation ;  but  all  the  re- 
pentance and  penance  which  we  could  offer,  would 
not  be  sufficient  or  available,  without  the  merits  of 
Christ.  Now,  in  the  Mass,  Christ  offers  himself  for 
us  as  a  Sacrifice  of  Propitiation :  and,  by  offering 
the  same  in  union  with  him,  we  are  enabled  to  repent 
effectually,  to  appease  the  anger  of  God,  and  to  satis- 
fy his  justice;  for  the  Mass  applies  to  our  souls  the 
merits.of  Christ  for  this  purpose. 

"4////y,  For  obtaining  all  graces  and  blessings, 
through  Jesus  Christ:'''' — We  need  a  constant  supply 
of  God's  graces,  and  of  his  other  blessings ;  but  we  can- 
not obtain  them,  exce[)t  through  the  merits  of  Christ. 
Now,  in  the  Mass,  Jesus  Christ  offers  himself  for  us, 
as  a  S'H'rlfi,ce  of  Irnpetraton,  to  obtain  for  us  all  the 
graces  and  blessings  of  which  we  stand  iu  need. 


310 


THE  MASS — n. 


Conclusion. — You  see,  from  what  has  been  said, 

how  perfectly  the  Mass  answers  the  four  Ends  of  Sac- 

trifice ;  how  it  is  the  most  sacred,  soleran,  and  sublime 

(act  of  Religious  Worship  that  we  can  perform, — the 

'most  pleasing  to  God, — and  the  most  advantageous 

jto  our  souls.     You  see,  therefore,  what  esteem  and 

'veneration  you  should  have  for  this  sacred  Institution 

'  of  God's  mercy ; — and  with  what  reverence,  attention, 

,and  devotion,  you  ought  to  assist  at  it.     Remember, 

this  Sacrifice  is  the  means  of  applying  the  merits  of 

the  Cross  to  your  souls ;  but  that  this  application  is 

more  or  less  abundant,  according  to  your  devotion : 

therefore,  with  what  earnestness  you  should  assist  at 

it !  for  otherwise,  what  immense  spiritual  losses  you 

will  sustain  1  how  many  and  precious  are  the  graces 

of  which  you  will  be  deprived  ! 


Instruction  LI. 

THE   MASS  CONTINUED. 

Manner  of  assisting  at  Mass:  ly  Using  a  Prayer-Booh ; 
— hy  Reflecting  on  the  Passion  ; — hy  Attending  to  thi 
Four  Ends  of  Sacrifice. 

Whai  is  the  Mass  ? — It  is  the  unbloody  Sacrifice  of  the  body 
and  blood  of  Christ. 

What  are  the  Ends  for  which  we  are  to  offer  up  this  Sacrifice  ?— 
Ist,  For  God's  honor  and  glory.  2dly,  In  thanksgiving  for 
all  his  benefits,  and  as  a  perpetual  memorial  of  the  Passion 
and  Death  of  his  Son.  3dly,  For  obtaining  pardon  for  our 
sins.  And  4th ly,  For  obtaining  all  graces  and  blessings, 
through  Jesus  Christ. 

How  must  we  hear  Mass  9 — With  very  great  attention  and 
devotion. 

In  the  preceding  Instruction,  I  explained  the  Na- 
ture, the  Necessity,  and  the  Ends  of  Sacrifice ;  and 


THE  MASS — n. 


311 


,  has  been  said, 
aur  Ends  of  Sac- 
ran,  and  sublime 
m  perform,— the 
Dst  advantageous 
vhat  esteem  and 
sacred  Institution 
Terence,  attention, 
it  it.     Remember, 
ling  tbe  merits  of 
this  application  is 
to  your  devotion : 
5U  should  assist  at 
piritual  losses  you 
ous  are  the  graces 


LI. 

in. 

iing  a  Prayer-Bool; 

-hy  Attending  to  the 

Sacrifice  of  the  body 

hfer  up  this  Samfice  9- 
t  In  thanksgiving  for 

[Aiorial  of  the  Passion 
fining  pardon  tor  our 
[graces  and  blessings, 

L  great  attention  and 

ll  explained  the  Ha- 
ls of  Sacrifice;  aud 


particularly  of  the  great  Christian  Sacrifice ; — I 
showed  how  the  Mass  is  the  most  'sacred,  solemn, 
and  sublime  act  of  Religious  Worship  that  we  can 
perform ;  the  most  pleasing  to  God,  and  most  advan- 
tageous to  us.  It  is  a  most  inestimable  treasure,  pro- 
vided for  us  by  the  divine  goodness ;  for,  one  Mass, 
heard  well^  is  sufficient  to  enrich  our  souls  with  spe- 
cial graces,  and  to  make  us  Saints. 

Why,  then,  do  so  many  persons  who  hear  Mass, 
derive  therefrom  so  little  benefit?  That  proceeds 
from  their  defective  manner  of  assisting  at  it. 

As  three  kinds  of  persons  were  present  at  the 
Sacrifice  of  the  Cross  on  Mount  Calvary ;  some  cru- 
cifying and  insulting  their  Redeemer, — others  satis- 
fying their  curiosity,  or  merely  passing  away  their 
time, — and  some  few  (as  the  Blessed  Virgin  Mary, 
St.  John,  (fee.)  with  feelings  of  devotion,  love,  and 
compassion  :  so,  how  many  in  like  manner  are  there, 
who,  going  to  Mass  in  a  state  of  mortal  sin,  are  so  far 
from  repenting,  or  seeking  forgiveness,  that  they  per- 
severe in  their  sinful  dispositions ;  and  who,  by  their 
presence,  do  not  honor,  but  rather  "crucify  again 
the  Son  of  God  ?" '  How  many  also  are  there,  who 
only  go  to  see  and  be  seen;  who  are,  indeed,  present 
at  the  Holy  Sacrifice,  but  with  indiflFerence — without 
attention  or  devotion !  How  few  there  are,  who, 
by  their  conduct  and  dispositions  during  Mass,  im- 
itate the  devotion  of  the  Blessed  Virgin,  or  of  St. 
John !  I  will  now  explain  the  manner  of  hearing 
Mass. 

In  order  to  assist  at  Mass  properly  and  with  spir- 
itual advantage,  1st,  you  should  show  great  devotion 
and  respect  in  your  outward   behavior ;   aud  2dly, 

1  Heb.  vl.  8. 


312 


THE  MASS — n. 


jrou  should  also  strive  to  enter  into  such  sentiment* 
and  feelings  as  this  great  Sacrifice  ought  to  inspire. 

I.  For  this  purpose,  read  attentively  the  Prayers 
for  Mass^  either  in  your  Missul,  or  in  some  other 
Prayer-Book.  If  you  use  a  Missal,  you  have  then 
the  very  same  prayers  wliich  the  Priest  says ;  but, 
after  the  '■'•Agnus  2)«V'  take  another  book,  or  pray 
mentally.  If  you  use  a  "  Garden  of  the  Soul,"  or  any 
similar  Prayer-Book,  you  have  prayers  which  are  ex- 
pressive of  the  sentiments  proper  for  each  part  of  the 
Mass.  Accompany  the  Piiest,  by  reading  the  piayer 
corresponding  to  what  he  is  saying;  and  strive  to 
enter  into  the  spirit  of  each  prayer.  While  you 
are  hearing  Mass,  never  lose  sight  of  this  truth, 
namely,  that  you  are  then  assisting  at  the  same  sacri- 
fice, as  that  which  Christ  offered  on  the  Cross ;  and, 
consequently,  that  you  should  h/;ve  the  same  senti- 
ments as  you  would  have  had,  if  you  had  been  present 
on  Mount  Calvary ;  viz.,  a  lively  representation  of 
the  Sufferings  of  Christ, — devotion, — love, — grati- 
tude,— contrition, — and  hatred  of  sin,  with  afirraieso- 
lution  to  avoid  it  in  future.  You  will  find  all  these 
sentiments  expressed  in  your  Prayer- Books ;  and  you 
should  strive  to  excite  them  in  your  soul. 

II.  Those  who  cannot  read  ;  or,  who  can  read,  but 
prefer  to  pray  menially,  may  employ  themselves  in 
reflecting  on  the  Passion  and  Death  of  Christ,  and  in 
exciting  the  sentiments  and  feelings  just  mentioned ; 
accompanying  their  reflections  with  frequent  aspira- 
tions, pious  affections,  and  frequent  acts  of  love  and 
contrition,  &c.  To  assist  you  in  following  this 
method,  I  will  now  show  you  how  the  different  Cere- 
monies of  the  Mass  may  serve  to  remind  you  of  the 
different  stages  of  our  Lord's  Passion.     While  hearing 


THE  MASS — ^n. 


813 


ill  sentiments 
t  to  inspire, 
the  Prayers 
1  some  other 
ou  have  theti 
est  says;  but, 
book,  or  pray 
J  Soul,"  or  any 
i  which  are  ex- 
ach  part  ot*  the 
iing  the  prayer 
;  and  sltive  to 
r.    While  you    \ 
of  this   truth, 
the  same  sacri- 
the  Cross ;  and, 
the  same  senti- 
lad  been  present 
^presentation   of 
I,— love,— grati- 
with  afirrareso- 
l  find  all  these 
Books ;  and  you 
loul. 

10  can  read,  but 
y  themselves  in 
)f  Christ,  and  in 
ust  mentioned; 
frequent  aspira- 
acts  of  love  and 
following   this 
ie  different  Cere- 
mind  you  of  the 
While  hearing 


Mass  according  to  this  method,  you  should  bear  in 
mind  that  it  \%  Jesus  Christ  who  is  then  offering 
himself  in  Sacrifice  to  his  eternal  Father  by  the  min- 
istry of  the  Priest;  and  that  he  is  thus  oftering  him- 
self, in  order  to  apply  the  merits  of  Redemption  to 
your  soul. 

1.  The  Priest  goes  to  the  Altar,  with  the  Clerks, 
to  begin  Mass.  This  may  remind  you  of  Christ  going 
to  the  Garden  of  Gethsemani,  with  three  of  his  Apos- 
tles, to  commence  his  Passion.  [Enter  into  scntimey,ts 
of  resignation  to  God's  will ;  casting  yourselves  en- 
tirely, on  his  mercy ^  in  the  spirit  of  Penance?^ 

2.  The  Priest  prays  at  the  foot  of  the  Altar,  bowing 
down  at  the  "  Confitaor."  Christ  prays  in  the  Gar- 
den, prostrating  himself  on  the  ground,  his  soul  being 
"sorrowful  even  unto  death;"'  so  much  so,  that  "his 
sweat  became  as  drops  of  blood  trickling  down  upon 
the  ground."*  [Think  of  your  sins  ; — excite  contri- 
tion;— implore  forgiveness?!^ 

3.  The  Priest  ascends  up  to  the  Altar;  and,  having 
kissed  it,  goes  to  the  Epistle  side  to  read  the  "  Introit," 
— then  he  returns  to  the  middle  to  say  the  "  Kyrie," 
— he  goes  agg,in  to  the  Epistle  side  to  read  the  "  Col- 
lects" and  the  "  Epistle," — he  returns  again  to  the 
middle  and  prays, — then  he  goes  to  the  other  side  to 
read  the  "  Gospel."  Christ  having  risen  from  his 
prayer,  is  led  by  the  Jews  to  Annas  and  Caiphas, — 
then  to  Pilate, — from  him  to  Herod,-r-and  back 
again  to  Pilate ;  and  in  these  stages  of  his  Passion, 
he  is  ill-treated  by  his  enemies,  mocked,  spit  upon, 
struck  on  the  face,  condemned,  and  delivered  up  to 
be  crucified.  [Make  Acts  of  meekness, — patience, — 
humiliation,  45c.]     The  reading  of  the  Gospel  repre- 


*  Matt  zsvi.  88. 


3  Luke  xxii.  44. 


27 


314 


THE  MASS — ^n. 


I!  ill 


liiiil 


sents  our  Lord's  preaching.  [During  the  *'  Gospel^ 
and  the  '*  Creed^''  make  lively  Acts  of  Faith  ;  and  re- 
solve  to  practise  what  Faith  teaches^  begging  God's 
grace  for  this  purpose?^ 

4.  The  Priest  uncovers  the  Chalice,  and  offers  the 
Host.  Christ  is  stripped  of  hif»  clothes;  and,  after 
having  been  scourged  and  crowned  with  thorns,  he 
is  exhibited  to  the  people:  "Behold  the  man."' 
Our  Blessed  Lord  offered  all  the^e  sufferings,  to  atone 
for  our  sins  of  sensuality,  pride,  and  vanity.  [Make 
Acts  of  contrition  for  these  sins ;  and  of  love  and 
gratitude  towards  Christ,  from  the  consideration  if 
what  he  has  done  to  expiate  them.^  | 

6.  The  Priest  washes  his  hands,  to  show  the  purity 
of  heart  with  which  we  ought  to  assist  at  the  Hoiy 
Sacrifice.  This  may  remind  us  of  Pilate  "  washing 
his  hands  before  the  people,  saying :  I  am  innocent 
of  the  blood  of  this  just  man.'* '  But  Pilate  was  not 
innocent, for " he  delivered  up  Jesus  to  bo  crucified."' 
[Think  how  often  you  also  have  been  gmlty  of  similar 
self-delusions  ; — deplore  these  unhappy  delusions, — 
and  beg  of  God  to  preserve  you  from  them  in  future^ 

6.  The  Priest,  going  to  the  middle  of  the  Altar, 
boios  down  in  silent  prayer;  then,  turning  towards 
the  people,  he  says :  "  Brethren,  pray  that  my  Sacrifice 
and  yours  may  be  acceptable  to  God  the  Father 
Almighty."  Christ,  going  to  Calvary,  falls  down ; 
and  then  turning  round  to  the  pious  women,  says: 
"Daughters  of  Jerusalem,  weep  not  over  me;  but 
weep  for  yourselves  and  for  your  Children."^  [Mere 
compassion  for  his  sufferings  is  not  sufficient ;  hut  we 
must  hate  and  lament  the  cause  of  them,  viz.,  our 


1  John  six.  6. 
a  Matt,  zzvii.  24 


*  Matt  txvii.  26. 
«  Luke  zxiii.  28. 


THE  MASS — n. 


815 


-  the  *'  Gosper 
^aiih ;  and  re- 
begging  God's 

and  offers  the 
hes;  and,  after 
xvith  thorns,  he 
)ld  the   man. 
ferings,  to  atone 
vanity.     [Make 
md  of  love  anrf 
consideration  './ 


\ 


>  show  the  purty 
BBist  at  the  Hoiy 

Pilate  "•  washing 
. .  I  am  innocent 
lit  Pilate  was  not 

to  bd  crucmea. 
I  gi'Alty  of  similar 

W'ppy  delusions,-- 
^  them  in  future] 
die  of  the  Altar, 
I    turning  towards 
I  that  ray  Sacrifice 
God  the  Father 
tvary,  falls  down ; 
\ious  ivomen,  says : 
,ot  over  me;  but 
Ihildren."*     [^^'^ 
sufficient ;  hut  we 
of  them,  viz.^  our 

lMatt«xvi|.2ft. 
1  Luke  XXI"'  20. 


own  sins:  and  we  should  beg  of  Ood  to  accept  this 
Sacrifice,  in  satisfaction  for  what  we  owe  to  ?iis  Jus- 
tice ;  that  both  we  and  our  offering  may  be  pleasing 
in  his  sight,^ 

1.  The  I'riest,  having  come  to  the  "  Canor  '  com- 
mences that  part  of  the  Mass  wherein  the  Sacrifice 
or  mystical  Immolation  properly  takes  place.  This 
may  represent  Christ  arrived  at  Calvary^  when  the 
Jews  begin  to  nail  him  to  the  Cross.  [Endeavor  to 
die  to  sin,  to  your  passions^  to  the  world ;  and  resolve 
by  daily  mortification  and  self-denials,  to  offer  your- 
self a  continual  sacrifice  or  oblation  to  GodJ\ 

(During  this  portion  of  the  Mass,  the  bread  and  wine  are 
consecrated ;  and  are  then  no  longer  bread  and  wine,  but 
the  body  and  blood  of  Christ,  who  is  then  truly  present 
upon  the  Altar,  under  the  appearance  of  death. ) 

8.  After  pronouncing  tlie  words  of  Consecration, 
the  Priest  elevates  and  adores.  The  Elevation  may 
remind  us  of  Christ's  being*  raised  up  on  the  Cross ; 
and  the  separate  consecration  represents  the  shedding 
of  his  blood  for  us.  [At  this  solemn  part,  bow 
down  in  silent  adoration, — offer  your  whole  heart  and 
soul  to  your  Blessed  Redeemer,  dedicating  yourself 
irrevocably  to  his  service,  and  pouring  forth  fervent 
Acts  of  love,  gratitude,  contrition,  dtc.  These  are  most 
precious  moments;  take  care^  therefore^  to  employ 
them  well] 

9.  After  the  Elevation,  the  Priest,  extending  his 
hands,  says  a  number  of  prayers  in  silence.  •  Christ, 
with  his  hands  extended  on  the  Cross,  silently  offers 
his  Sufferings  and  Sacrifice  to  his  Fnthei" ;  and  gives 
up  his  soul,  with-perfect  resignation,  into  his  hands.' 
[Join  with  your  Redeemer  in  offering  the  same  ;   and 

1  Luke  zxiiL  40. 


816 


TUB  MASS — n. 


/way  most  earnestly^  that  the  merits  of  this  Saerifcey 
may  he  applied  to  you  for  the  pardon  of  your  sins, 
and  for  the  enriching  of  your  soul  with  all  the  graces 
and  blessings  you  stand  in  need  of] 

10.  At  the  "Agnus  Dei,"  the  Priest  strikes  his 
breast,  saying :  "  Lamb  of  God,  who  takest  away  the 
sins  of  the  world,  have  norcy  on  us."  Say  the 
same  yourself  with  heartfelt  sorrow ;  like  the  Jews, 
who  "returned  home  striking  their  breasts,"  and 
saying:  "Indeed  this  was  the  Son  of  God,"'  whom 
we  have  crucified!  [Think  with  sorrow  how  often 
TOU  have  crucified  him  again  by  your  sins ;'  and 
strike  your  breast,  to  testify  your  sorrow ;  and  implore 
his  merry ^ 

11.  The  Priest  breaks  the  Host,  dividing  it  into 
three  parts.  The  soldiers  pierce  tlie  side  of  Christ, 
as  if  to  open  to  us  a  way  to  his  divine  heart — that 
treasury  of  all  graces.  [Beg  of  your  Lord  to  inflame 
your  heart  with  an  ardent  love  of  him ;  and  conceive 
longing  desires  of  being  united  to  him,  that  he  may 
enrich  your  soul  with  the  treasure  of  his  graces.] 

12.  The  Communion  may  remind  you  of  Christ's 
burial  and,  of  his  descent  into  Limbo.  \If  you  have 
not  the  luippiness  to  receive  your  Blesaed  Lord  sacra- 
mentally,  make  here  a  spiuitual  communion  ;  that 
is,  make  an  Act  of  lively  Faith  in  what  the  Church 
te.iches  concerninc;  the  Holy  Communion, — an  Act 
of  Hope  or  Confidence  in  the  gooilness  and  bounty 
of  Christ, — a  fervent  Act  of  Charity,  uniting  there- 
with sentiments  of  sincere  repentance  for  your  sins; 
then  conceive  in  your  hi^art  an  ardent  desire  of  being 
united  with  Chiist  in  the  Holy  Communion  ;  and,  in 
these  dispositions,  entreat  him  to  come  into  your  soul 

^M.tt.  xxvii.  64;    Luke  zxili.  4a  <>  Heb.  vi.  6. 


THE  MA88 — II. 


8ir 


this  Sacrifice^ 

\  of  your  ains, 

ail  the  graces 

est  strikes  his 
akest  away  the 
119."  Say  the 
like  the  Jews, 
r  bieasts,"  and 
,f  God,"*  whom 
yrrow  how  often 

o         1 


>/our  sins 


.9 


and 


ow;  and  implore  • 

dividing  it  into 
e  side  of  Christ, 
ivinc  lieHrl— that 
.  Lord  to  inflame 
im;  and  conceive 
dm,  that  he  may 

his  graces.] 

1  you  of  Christ  8 

K).    [If  y^^  ^^'^' 

esi^ed  Lord  sacra- 
jommunion;   that 
wlmt  the  Church 
nuniion, — an  Act 
ilness  and  bounty 
ity,  uniting  there- 
[u-e  for  your  sms; 
nt  desire  of  beuig 
[lununion ;  and,  ni 
,uie  i«ito  your  soul 
9  Heb.  vl.  & 


by  a  spiritual  Communion,  and  to  confer  upon  you 
those  precious  j,nt,s  and  special  graces,  whidi  he 
coinrnunicatos  so  abundantly  to  those  happy  souls, 
who,  being  duly  prepared,  received  Wun  sacmmentally.^ 

13.  After  the  Comnunion,  the  Priest  turns  towards 
the  people,  and  says :  "  The  Lord  be  with  you!'' 
After  his  rcsurrectio!),  Christ  says  to  his  Apostles : 
^^ Peace  be  with  you^^  [Implore  the  grace  of  per- 
severance ;  that,  avoiding  sin  in  future,  you  may  enjoy 
the  PEACE  of  a  good  conscience  ;  and  that,  advancing 
continually  in  virtue,  you  may  arrive  at  that  perfection 
to  which  God  calls  yo//.] 

14.  Before  leaving  the  Altar,  the  Priest  blesses  the 
people.  Christ  blesnes  his  Apostles,  before  he  leaves 
them  by  ascending  into  heaven.  [^Receive  this  bl^iS' 
ing  with  great  devotion,  humility,  and  confidence  in  the 
divine  goodness.^ 

Thus  you  see,  how  every  part  of  the  Mass  may 
serve  to  leraind  you  of  some  circumstance  of  our 
Lord's  Passion;  and  to  excite  within  you  correspond- 
ing sentiments  of  piety,  such  as  are  proper  for  the 
time  of  Mass. 

III.  Another  method  of  assisting  at  Mass  with 
great  advantage,  is,  to  confine  yourself  chiefly  to  the 
four  great  ends  of  Sacrifice,  viz. :  1st,  To  adore  God  ; 
— 2tily,  To  supplit'ate  him  for  mercy  and  pardon  ; — 
3dly,  To  implore  his  graces  and  blessings; — and, 
4thlv,  To  thank  him  for  all  his  benefits. 

1.  In  the  First  Part  of  ti»e  Mass  (which  is  from 
the  beginning  to  the  end  of  the  Gosp«il  or  Creed), 
employ  yourself  in  making  Acts  of  profound  adora- 
tion, and  humility;  acknowledging  God's  supreme 
dominion  over  you,  and  your  entire  dependence  on  him. 

»  John  XX.  19,  21. 

27* 


318 


THE  MASS — n. 


2.  In  the  Second  Part  (which  is  from  the  Offer- 
tory to  tlie  Canon),  call  to  mind  your  sins, — lament 
them  in  bitterness  of  soul, — send  forth  to  God  re- 
peated and  fervent  supplications  for  mercy,  imploring 
the  gift  of  true  repentance,  that  you  may  obtain  the 
divine  foigiveness.  To  these  acts  of  contrition,  join 
firm  purposes  of  amendment — resolve  to  avoid  sin  in 
future,  and  make  your  resolutions  decisive  and  practi- 
cal^ praying  for  grace  that  you  may  be  enabled  to  re- 
duce I  hem  to  practice. 

3.  The  Third  Part  of  the  Mass  is  from  the 
"Canon"  to  the  '"Paier  Noster."  At  the  PZleva- 
tion,  bow  down  in  silent  adoration  of  Jesus  Christ, 
who  is  then  present  on  the  Altar;  and  ofter  him 
your  whole  heart  and  soul.  Employ  the  rest  of  this 
Part  ill  begging,  through  the  merits  of  this  divine 
Sacrifice,  all  the  gifts  and  graces  you  stand  in  need 
of,  and  the  virtues  which  ought  to  be  your  daily  prac- 
tice, viz..  Faith,  Hope,  and  Charity,— -Humility,  and 
Chastity, — Patience,  Resignation,  and  Conformity  to 
God's  will, — the  spirit  of  Mortification  and  Penance, 
&c.  Make  similar  petitions  for  your  friends,  and  for 
all  mankind. 

4.  The  Fourth  Part  is  from  the  "  Pater  Noster" 
to  the  end  of  the  Mass.  In  this  part  make  a  spiritual 
Communion,  by  conceiving  an  ardent  desire  to  receive 
your  Blessed  Lord ;  and  by  inviting  him  to  come  and 
take  up  his  abode  in  your  soul ;  that  henceforth  you 
may  abide  in  him,  and  he  in  you.  Then,  considering 
the  great  and  special  favors  you  have  received  from 
God,  thank  him  for  them  from  your  heart,  and  beg  a 
continuance  of  them  ; — deplore  your  past  ingratitude, 
— and  resolve  to  be  more  grateful  in  future,  and  to 
testify  your  gratitude  by  a  good  life. 


THE  MASS — II. 


319 


>m  the  Offer- 
sins,— lament 
I  to  God  re- 
rcy,  imploring 
lay  obtain  the 
lontrition,  join 
to  avoid  sin  in 
Ive  and  pracii- 
enabled  to  re- 

5  is  from   the 
^t  the  Eleva- 
f  Jesus  Christ,  > 
and  offer  him 
the  rest  of  this 

of  this  divine 
L  stand  in  need 
lyour  daily  pruc- 
^  -Humility,  and 

Conformity  to 
,n  and  Penance, 

friends,  and  for 

"Pater  Noster" 
make  a  spiritual 
desire  to  receive 
[lira  to  come  and 

henceforth  you 
*hen,  considering 
/e  received  frotn 
lheart,and  beg  a 

past  ingratitude, 
fn  future,  and  to 


The  Mass  being  finished,  thank  Ood  for  the  favor 
of  having  been  allowed  to  assist  at  ii;  and  leave  the 
church  with  the  same  teeliiigs  of  compunction,  grati- 
tude, and  love,  with  which  you  would  have  left  the 
crucifixion  on  Mount  Calvary. 

Conclusion. — If  you  hud  always  assisted  at  Mass 
in  this  devout  manner,  how  nuinv  craees  and  bless- 
ings  would  you  have  thereby  obtained  !  Be  resolved 
BOW  at  le.'isi  to  correct  all  past  negligences,  by  heaiing 
Mass  in  future  "with  very  great  attention  and  devo- 
tion ;"  and  then  you  will  aiot  fail  tp  advance  ra])idly 
in  virtue. 

[When  persons  are  prevented,  by  an  unavoidable 
impediment,  from  being  present  at  Mass,  they  may, 
in  some  measure,  supply  for  their  absence,  by  attend- 
ing in  spirit  during  the  time  that  the  Holy  Sacrifice 
is  being  offered ;  and  they  may  thus  obtain  very 
great  spiritaal  advantages. 

For  this  purpose,  let  them  (while  Mass  is  being 
said)  represent  themselves  as  being  actually  present 
before  the  Altar  of  God,  joining  with  the  Priest,  and 
with  the  assembled  Faithful,  in  ofi'ering  up  the 
adorable  Sacrifice;  and  then  let  them  go  through 
the  same  devotions,  and  endeavor  to  excite  the 
same  sentiments  and  feelings,  and  make  the  same 
petitions,  as  they  would  do,  if  they  were  assisting  at 
Mass  really.  Let  them  not  forget  to  commemorate 
the  Passion  of  Christ, — to  attend  to  the  four  great 
Ends  of  Sacrifice, — and  to  make  a  spiritual  Coinmn- 
nion ; — and  also  to  beg  of  God,  with  all  the  fervor  of 
their  soul,  to  bestow  upon  them  those  special  graces 
and  blessings,  which  he  gives  to  the  Faithful  who 
hear  Mass  attentively  and  devoutly.] 


320 


PENANOB — ^I. 


Instruction  LII. 

PENANCE — I. 

^Penance  is  a  true  Sacrament,  i.  «.,  an  Outward  Sign — 
of  Inward  Grace — Instituted  J)y  Christ; — Its  Minis- 
ter;— Its  Necessity; — Its  Efects. 

What  is  the  Sacrament  of  Penance  ? — Penance  is  a  Sacrament 
in  which,  by  the  Priest's  absolution,  joined  with  contrition, 
confession,  and  satisfactioi>,  the  sins  are  forgiven  which  we 
have  committed  after  Baptism. 

How  do  you  prove  that  the  Priest  has  power  to  absolve  sinners,  if 
they  be  truly  penitent  ? — From  the  words  of  Christ :  "  Whose 
sins  you  shall  forgive,  they  are  forgiven ." — John  xx.  23. 

How  wonderfully  God  has  manifested  towards  us 
his  goodness,  bounty,  and  love  in  the  institution  of 
the  three  Sacraments  already  explained ! — for,  in 
Baptism,  he  gives  us  a  new  and  spiritual  birth; 
whereby  we  receive  the  life  of  grace,  are  made 
members  of  the  Church  of  Christ,  and  heirs  of  his 
heavenly  Kingdom  ; — in  Confirmation,  he  imparts  to 
us  the  Holy  Ghost,  with  his  sevenfold  gifts ;  where- 
by we  are  strengthened  against  our  spiritual  enemies ; 
— in  the  Holy  Eucharist,  Jesus  Christ  communicates 
to  us  his  own  body  and  blood,  for  the  food  and  nour- 
ishment our  souls;  whereby  we  receive  grace  to 
enable  us  to  perform  all  our  Christian  duties.  But 
notwithstanding  all  this  bounty  and  goodness  on  the 
part  of  God,  what  would  still  become  of  us,  if,  after 
having  lost  his  grace  by  mortal  sin,  we  had  no 
means  of  recovering  it?  We  should  have  to  live 
and  die  in  sin,  and  be  lost  eternally  !  God  mighty 
in  his  justice,  have  left  us  without  such  a  means  of 
pardon,  as  he  left  the  fallen  Angels ! 

How  consoling,  then,  for  us  is  the  reflection  that 
God,  in  his  tender  mercy,  has  provided  for  sinners 


PENANCE — ^I. 


321 


)utward  Sign- 
et;—Its  Minis- 

je  is  a  Sacrament 

with  contrition, 

»rgiven  which  we 

[0  absolve  sinners,  if 
Christ:  "Whose 
—John  XX.  23. 
sted  towards  us 
le  institution  of 
lainedl— for,   in 
spiritual   birth; 
;race,   are   made 
iind  heirs  of  his 
m,  he  imparts  to 
)ld  gifts;  where- 
piiitual  enemies ; 
ist  communicates 
e  food  and  nour- 
•eceive   grace   to 
ban  duties.      But 
goodness  on  the 
.e  of  us,  if,  after 
sin,  wo  had  no 
.Id  have   to  live 
ly!    God  might, 
such  a  means  of 

le  reflection  that 
aded  for  sinners 


an  efficacious  means  of  reconciliation  with  him  I 
This  means  is  the  Sacrament  of  Penance.  How  very 
important,  therefore,  it  must  be,  that  you  should  be 
well  instructed  in  the  nature  of  this  Institution  of 
Mercy,  and  in  the  manner  of  making  a  good  and 
profitable  use  of  it ;  for  it  is  for  the  want  of  such  in- 
struction, that  many  sinners  neglect  the  Sacrament  of 
Penance, — that  many  others  derive  but  little  benefit 
from  it, — and  that  many  even  make  it  a  means  of  in- 
creasing their  guilt,  by  sacrilegiously  profaning  it.  I 
will  endeavor,  therefore,  to  give  full  instructions  on 
each  part  of  this  Sacrament. 

'I.  What,  then,  is  the  Sacrament  of  Penance  f — Penance  is  a 
Sacrament  in  which,  by  the  Priest's  absolution,  joined  with 
contrition,  confession,  and  satisfaction,  the  sins  are  forgiven 
which  we  have  committed  after  Baptism. 

There  is  a  difference  between  penance  as  a  Virtue, 
and  penance  as  a  Sacrament.  \^S/iow  the  difference^ 
I  have  to  speak  of  it  now  as  a  Sacrament,  i.  e.,  as  an 
outward  Sign — of  inward  Grace — instituted  by  Christ. 

1.  There  is  the  "outward  sign"  (6r  that  part 
which  is  performed  externally  by  the  penitent  and 
the  Priest),  viz.,  the  three  acts  of  the  penitent — 
contrition,  confession,  and  satisfaction,  which  are 
as  the  matter  of  this  Sacrament;'  and  the  words  of 

1  Gousset,  arclibishnp  of  Reims,  says:  "Scholastic  divines  mal^e  the 
distinction  ofreniolc  and  proximatf  iimtt^r  of  the  Sacrament  wf  Penance: 
the  sins  of  the  penitent  are  he  remote  niHttor:  and  liis  acts  are  the  prtjx- 
iinate  matter:  but  it  would  be  mure  correct  to  say,  tliat  tiie  sins  iire  th« 
matter  ot  the  Couffssiiin,  and  not  of  the  Saaranmnt.  At  all  events,  the 
opinion  now  general  y  received,  is,  that  the  8ai'rainental  matter  of  Pen- 
ance consists  in  the  external  a-ts  of  the  penitent,  which  are  contrition^ 
confossioii.  and  SMtist'action." — T'eo'ogit  Morale,  tomf  'i,  w.  388 

St  Tliomassays:  '-T.irt  proximate  matter  of  the  Sacrament  of  Penance 
are  tlic  acts  of  the  penitent."  (Afnterin  proa.'im<t  Sucramenti  I'Miiiten- 
tim  Kimt  uctKs  pdeiiiUntii*.) — .*?'<•'».,  p  3.  q.  -4,  a  '2. 

J'he  Council  of  Trent  says:  'The  iicts  of  tlie  penitent  himself,  to  wit, 
contrition,  confession,  and  Mitlsf.iction.  ure  at  it  werf,  tlip  mutt.p.r  of  tlii» 
bacrauK-nt"    {Sunt  autem  quasi  materia /iw^Ji^  Siiaramenti  ipaius  pat- 


l^M 


I 
[ 

iiii 


(iBi! 


322 


PENANCE — I. 


ahsolution^  pronounced  by  the  Priest,  which  are  its 
form.  The  three  acts  of  the  penitent,  being  out- 
wardly expressed  or  externally  manifested,  are  prop- 
erly and  naturally  taken  to  signify  an  inward 
change  of  heart — they  have  been  divinely  appointed 
to  be  signs  of  inward  remission :  and  the  words  of 
absolution  determine  those  acts  more  clearly  to  this 
signification;  for  the  absolution  pronounced  over 
the  self-accused  penitent,  outwardly  expresses^  and 
therefore  signifies^  the  inward  remission  which  it  op- 
erates. 

2.  There  is  the  "  inward  grace"  (or  inward  part 
of  this  Sacrament),  namely,  the  remission  of  the' 
guilt  of  sin.  For  thus  Christ  says  to  the  Pastors  of 
his  Church :  "  Whose  sins  you  shall  forgive,  they 
are  forgiven  them ;  and  whose  sins  you  shall  retain, 
they  are  retained."  '  Therefore,  when  the  Priest  pro- 
nounces absolution  over  a  penitent  sinner,  God  ratifies 
the  sentence,  and  gives  sanctifying  grace  to  the  soul. 

3.  There  is  the  "  institution  of  Christ."  Christ 
instituted  this  Sacrament,  and  gave  the  power  of 
administering  it^  when  he  said  to  the  Apostles: 
"Receive  ye  the  Holy  Ghost :  whose  sins  you  shall 
forgive,  they  are  forgiven  them ;  and  whose  sins  you 
shall  retain,  they  are  retained."'  He  had  previously 
promised  this  power,  saying  :  "Whatsoever  you  shall 
bind  upon  earth,  shall  be  bound  also  in  heaven ;  and 
whatsoever  you  shall  loose  upon  earth,  shall  be  loosed 
also  in  heaven."^ 

Proofs  that  the  Church  has  this  Power : 

1.  When  Christ  cured  the  Paralytic,  he  worked 

■iiitentis  actua^  nempe  contritio,  confeaaio  «t  sati^aetio.) — Sess.  14,  de 
Poenit,  cap.  8. 

1  John  XX.  28.  a  John  xx.  22,  28.  *  Matt  xviii.  18. 


PENANCE — I. 


323 


\atiifactio.y-S>es6.  14,  de 
*  Matt  xviii.  18. 


that  miracle  for  the  express  purpose  of  proving,  that 
he,  as  man,  had  "  power  on  earth  to  forgive  sins." ' 
Now, 

2.  Christ  sent  the  Apostles  (and  through  them 
their  successors)  with  the  same  power.  For,  on  the 
day  of  his  resuixection,  he  appeared  to  the  Apostles, 
and  said  :  "  Peace  be  to  you.  As  the  Father  hath 
sent  me,  /  also  send  you.  And  when  he  had  said 
this,  he  breathed  on  them,  and  he  said  to  them : 
Receive  ye  the  Holy  Ghost:  whose  sins  you  shall 
forgive,  they  are  forgiven  them ;  and  whose  sins 
you  shall  retain,  they  are  retained."'  "Whatsoever 
you  shall  bind  upon  earth,  shall  be  bound  also  in 
heaven ;  and  whatsoever  you  shall  loose  upon  earth, 

SHALL    be    loosed    ALSO    IN    HEAVEN."' 

3.  St.  Paul  declares,  that  God  has  given  this  pow- 
er to  the  Church  :  "  God  hath  reconciled  us  to  him- 
self by  Christ ;  and  hath  given  to  us  the  ministry  of 
(this)  reconciliation.  For  God  indeed  was  in  Christ, 
reconciling  the  world  to  himself;  and  he  hath  placed 
in  us  the  word  of  reconciliation  (i.  e.,  the  power  of 
pronouncing  the  Words  of  Absolution).  For  Christ 
therefore  we  are  ambassadors."^ 

4.  The  Church  has  constantly  taught  this  doctrine, 
and  has  always  exercised  this  power. 

5.  All  the  ancient  heresies  have  likewise  held  the 
same ;  and  it  is  even  taught  by  the  Protestant  Church 
of  England,  in  the  "  Order  of  the  Visitation  of  the 
Sick." 

II.  Minister. — None  but  Priests  can  administer 
the  Sacrament  of  Penance :  and  not  all  Priests ;  for, 
besides  valid  ordination,  jurisdiction  is  also  necessary  ; 


1  Matt  ix.  6. 

3  John  XX.  21,  22,  28. 


*  Matt  zviii.  18. 
«  2  Cor.  Y.  18, 19,  20. 


824 


PENANCE — I. 


that  is  to  say,  the  Priest  must  have  received  faculties 
from  the  Bishop  for  the  administration  of  this  Sacra- 
ment. But  the  Church  supplies  all  necessary  juris- 
diction to  any  Priest,  with  regard  to  those  who  aie  in 
imminent  or  immediate  danger  of  death  (in  artkulo 
mortin). 

III.  Necessity  of  Penance. — Since  its  institu- 
tion, this  Sacrament  is  as  necessary  for  the  remission 
of  mortal  sin  committed  after  Baptism,  as  Baptism  is 
for  the  remission  of  original  sin.  Ilence,  whatever 
good  works  we  might  do — however  much  we  might 
pray,  fast,  and  give  ahiis;  even  though  we  should 
spend  our  whole  lives  in  repenting  and  doing  penance; 
we  could  not  obtain  pardon  of  a  mortal  sin,  unless  we 
would  comply  with  this  necessary  condition  of  recon- 
ciliation— unless  we  would  have  recourse  to  those,  to 
whom  alone  "  God  hath  given  the  ministry  of  recon- 
ciliation." 

When  does  this  obligation  of  the  Sacrament  of 
Penance  urge,  or  require  the  Faithful  to  have  recourse 
to  it  ?  The  Ecclesiastical  precept,  once  a  year;  but 
the  natural  and  divine  precept,  ajfter  mortal  sin,  when 
we  have  to  receive  another  Sacrament;  and  when  in 
danger  of  death.'  When  they  who  are  in  mortal  sin, 
neglect  or  defer  the  appointed  means  of  pardon,  hew 
fearful  the  danger  wherein  they  live !  how  awful,  how 
fatal  the  consequences  to  which  they  expose  them- 
selves ! 

1  The  Catechism  of  the  Couitdl  of  Trent  says:  "Bat  at  what  time  es- 
necidU;/  wo  ought  to  go  to  Confession,  the  Holy  Church  has  defined  by 
the  Canon  of  the  Council  of  F^ateran ;  for  she  comman<is  all  the  Faithful 
to  ( onfess  once  a  year  at  least.  But  if  we  conclaer  what  tiie  nature  of 
our  salvation  demands:  oertninli/,  as  often  either  as  the  danger  of  death 
threatens  us;  or  as  we  have  to  do  any  thing  which  ought  not  to  be  done 
in  a  state  of  sin,  as  when  we  administer,  or  receive  the  Sacraments;  so 
often  Confession  is  not  U>  be  omitted."— Ca^.  Oono.  Trid.,  part.  2i,  cap. 
6,n.69. 


PENANCE — ^I. 


825 


lived  faculties 
3f  this  Sacra- 
icessary  juris- 
)se  who  are  in 
,th  (in  articulo 

ce    its  institvi- 
the  remission 
,  as  Baptism  is 
:ence,  whatever 
[luch  we  might 
ugh  we  should 
doiug  penance; 
d  sin,  unless  we 
idition  of  recon- 
Lirse  to  those,  to 
inistry  of  recon- 

e  Sacrament  of 
to  have  recourse 
>nce  a  year;  but 
{mortal  sin,  wlien 
it;  and  when  in 
ire  in  mortal  sin, 
of  pardon,  how 
how  awful,  how 
ley  expose  them- 


"  But  at  what  timers- 
thurch  has  rteflne'l  by 
Inrtn.ls  all  the  Faiihfal 
Ir  what  the  nature  of 
las  the  danger  of  death 
t  ought  not  to  be  .lone 
Ive  the  Sacraments;  so 
\o.Trid.,  part. 'i,  cap. 


IV.  Effects. — The  Ejects  of  thid  Sacrament  are 
these : 

1.  It  remits  the  guilt  of  sins  committed  after 
Baptism :  "  Whose  sins  you  shall  forgive,  they  are 
forgiven  them."  Therefore,  when  the  Priest  absolves 
A  penitent  sinner  on  earth,  God  absolves  him  at  the 
very  same  instant  in  heaven.  This  Sacrament  remits 
all  sins,  however  giievous  or  numerous  they  may 
be. 

2.  It  remits  also  the  eternal  punishment  due  to  our 
sins  ;  but  the  temporal  punishriicnt  may  remain. 

3.  It  restores  (or,  if  the  penitent  be  already  ia 
grace,  it  increases)  sanctifying  grace;  it  restores  to 
us  also  our  right  and  title  to  the  kingdom  of  heaven, 
which  we  had  lost. 

4.  It  revives  in  us  the  merits  which  we  had  gained 
by  doing  good  works  in  a  state  of  grace,  but  which 
we  afterwards  lost  by  consenting  to  mortal  sin.. 

5.  It  confers  actual  grace,  and  strength  to  resist 
temptations. 

In  order  to  obtain  these  happy  effects,  four  things 
are  required  ;  viz..  Contrition,  Confession,  Satisfaction, 
and  Absolution :  that  is  to  say,  Is/,  You  must  detest 
and  renounce  your  sins; — 2dhjy  You  must  confess 
them; — Zdly,  You  must  be  resolved  to  expiate 
them ; — 4/A/y,  You  must  receive  absolution  from  a 
Priest.  In  the  subsequent  Instructions,  I  will  en- 
deavor to  give  a  full  explanation  of  each  of  these  ne- 
cessary conditions  of  pardon. 

Conclusion. —Thank  the  infinite  mercy  and  good- 
ness of  God,  for  having  instituted  this  efficacious 
means  of  rescuing  us  from  sin  and  hell;  and  of  re^ 
stoiing  to  us  his  sanctify insf  grace,  and  our  title  to 
the^kingdom  of  heaven.     Whenever  you  shall  have 

28 


326 


PENANCE II. 


had  the  misfortune  of  falling  into  the  dreadful  evil  of 
mortal  sin,  have  immediate  recourse  to  this  Sacra- 
ment of  reconciliation;  and  do  not  imitate  the  exam- 
ple of  so  many  unhappy  sinners  who  refuse  or  neglect 
to  make  use  of  this  effectual  means  of  pardon.  For, 
how  many  are  there,  who  are  so  negligent,  so  indif- 
ferent, with  regard  to  this  Sacrament,  that  all  the  ex- 
hortations and  entreaties  of  their  Pastor  are  not  suf- 
ficient to  induce  them  to  have  recourse  to  it !  What 
a  dreadful  state  of  spiritual  insensibility  they  must  be 
in !  what  regret,  what  bitter  remorse  they  are  prepar- 
ing for  the  hour  of  their  death !  and  perhaps  for  eter- 
nity !  Never  let  this  be  the  case  with  you ;  but,  if ' 
you  have  any  reason  to  fear  that  you  are  in  a  state  of 
sin,  make  your  peace  with  God  without  delay.  [Ex- 
hort to  frequent  Confession^ 


Instruction  Lin. 

PENANCE— II. 

Contrition :  its  Nature^ — its  Necessity, — its  Qualities. 

What  are  the  parts  of  Penance  ? — Contrition,  Confession,  and 
Satisfaction. 

What  is  Contrition  ? — Contrition  is  a  hearty  sorrow  for  our 
sins,  by  which  we  have  offended  so  good  a  God,  with  a  firm 
purpose  of  amendment. 

What  is  a  firm  purpose  of  Amendment  ? — It  is  a  resolution,  by 
the  grace  of  God,  not  only  to  avoid  sin,  but  also  the  occa- 
sions of  it. 

Why  are  we  tale  sorry  for  our  sins  ? — The  chiefest  and  best 
motive  to  be  sorry  for  our  sins,  is  for  the  love  of  God,  who 
is  infinitely  good  in  himself,  .vad  infinitely  good  to  us  ;  and 
flierefore,  we  ought  to  be  exceedingly  grieved  for  having 
offended  him. 

What  other  motives  have  we  to  he  sorry  for  our  sins  ?— Because 
by  them  we  lose  heaven  and  deserve  hell. 


PENANCE — n. 


327 


3  dreadful  evil  of 
ie  to  this  Sacra- 
raitate  the  ex  ira- 
refuse  or  ucglect 
of  pardon.     For, 
jgligent,  80  indif- 
t,  that  all  the  ex- 
stor  are  not  suf- 
rse  to  it !     What 
Uty  they  must  be 
3  they  are  prepar- 
l  perhaps  for  etev- 
with  you ;  but,  if ' 
u  are  in  a  state  of 
lout  delay.    \Ex- 


Hy^ — its  Qualities, 

tion,  Confession,  and 

earty  sorrow  for  our 
d  a  God,  with  a  firm 

-It  is  a  resolution,  by 
in,  but  also  the  occa- 

rhe  chiefest  and  best 
he  love  of  God,  who 
itely  good  to  us ;  and 
y  grieved  for  having 

far  mr  sins  ?— Because 
ell. 


The  first  and  most  essential  part  of  Penance  is 
Contrition,  the  nature,  necessity,  and  qualities  of  which 
I  will  now  explain ;  and  after  that,  I  will  show  the 
means  of  obtaining  it,  and  also  the  marks  whereby 
you  may  judge  whether  you  have  it  or  not. 

I.  Its  Natuue. —  What,  then,  is  Contrition  ? — Contrition  is  a 
hearty  sorrow  for  our  sins,  by  which  we  have  oflfended  so 
good  a  God  ;  with  a  firm  purpose  of  amendment. 

The  word  "  contrition,"  means  a  breaking  to  pieces  ; 
and  consequently,  by  a  ''''contrite  heart,"  is  meant  a 
heart  broken  with  grief  for  sin. 

Contrition,  theiefore,  is  an  inward  sorrow — a  re- 
pentance which  grieves  and  afflicts  the  soul ;  arising 
from  the  consideration  of  the  em7  committed  against 
God  :  "  When  thou  shalt  seek  there  the  Lord  thv 
God,  thou  shalt  find  him ;  yet  so,  if  thou  seek  him 
with  all  thy  heart,  and  with  all  the  ajfiiction  of  thy 
souV  *  "  Rend  your  hearts,  and  not  your  gar- 
ments."' This  sorrow  or  repentance  necessarily 
contains  two  things,  viz.,  a  hatred  of  one's  past  life, 
and  a  resolution  of  a  new  life ;  so  as  to  be  able  to 
say -with  the  penitent  David:  "I  have  hated  all 
wicked  ways.  .  .1  have  hated  and  abhorred  ioiquity  ; 
but  I  have  loved  thy  law ....  I  have  sworn  and  am 
determined  to  keep  the  judgments  of  thy  justice  . . . . 
I  have  inclined  my  heart  to  do  thy  justifications  for- 
ever." ^ 

II.  Its  Necessity. — This  inward  sorrow,  or  re- 
pentance for  sin,  is,  and  always  was  necessary  {ne- 
cessitate medii  et  prcecepti),  being  both  an  essen- 
tial means  of  pardon,  and  also  a  positive  precept  of 
the  divine  law  :  "  Be  converted  to  me  with  all  your 


'  Deat  Iv.  29 


3  Joel  ii.  18. 


»  Ps.  cxvilL  128, 163, 106, 112. 


828 


PENANCE — II. 


heart,  in  fasting,  and  in  wi-eping,  apd  in  mourninty  ;'* ' 
*'  And  niako  tv  yourselvori  a  new  hearty  and  a  new 
spirit  J^  ^ 

Consequently,  absolution  does  not  and  cannot  rec- 
oncile a  sinner  to  God,  unless  he  be  a  truly  penitent 
ainner  ;  for,  without  true  repentance,  absolution  is 
null  and  void.  Therefore,  a  Priest  cannot  (and  must 
not)  absolve  any  sinner,  when  he  has  reason  to  believe 
there  is  no  true  repentance ;  and  one  sign  of  the  re- 
pentance not  being  true,  is,  when  the  penitent  will 
not  adopt  the  means  of  amendment  lirescrihed  and  re- 
quired by  his  Confessor. 

You  see,  then,  the  nature  and  necessity  of  Contri- 
tion. And  the  explanation  which  I  will  now  give  of 
its  essential  qualities^  will  show  this  still  more  clearly. 

III.  Its  Qualities. — The  essential  qualities  of 
Contrition  are  these  :  it  must  be  internal  in  its  nature, 
— supernatural  in  its  motive, — universal  in  its  extent, 
— and  predominant  in  its 'degree.  Both  cowtrition 
and  attrition  (that  is  to  say,  both  perfect  and  imper- 
fect Contrition)  must  necessarily  have  these  four 
qualities. 

1.  Internal: — Our  Contrition  (whether  joe;/ec/  or 
imperfect)  must  spring  from,  and  reside  in,  the  heart 
— it  must  be  the  real  inward  disposition  of  the  soul. 
Mere  external  appearances,  therefore,  or  outward 
expressions,  are  not  sufficient :  "  Rend  your  hearts^ 
and  not  your  garments.'"  ''When  thou  shalt  seek 
there  the  Lord  thy  God,  thou  shalt  find  him  ;  yet  so, 
if  thou  seek  him  with  all  thy  hearty  and  with  all  the 
affliction  of  thy  soaV^  ^  It  is  not  enough,  then,  to 
recite  Acts  of  Contrition,  unless  the  heart  accord  with 


» .Toe!  ii.  12. 

a  Ezech.  xvill.  81. 


»  Joel  ii.  13. 
«  Deut  iv.  29. 


PENANOE — n. 


329 


the  words  of  the  mouth ;  for  it  is  to  the  heart  that 
God  looks.  As  the  malice  of  sin  proceeds  from  the 
heart;'  so  likewise  must  repentance  for  sin. 

2.  Supernatural : — Our  Contrition  (whether  perfect 
or  imperfect)  must  spring  from  supernatural  motives  ; 
i.  e.,  from  motives  which  are  taught  by  Faith,  and 
excited  in  us  by  the  Holy  Ghost.  The  Council  of 
Trent  declares,  that  Attrition  is  "the  gift  of  God.^*' 
With  what  reason,  then,  must  Contrition  also  be  said 
to  be  hi8  ffift?  Therefore,  to  God  we  must  apply  for 
it :  "  Convert  us,  O  Lord,  to  thee,  and  we  shall  be 
converted  :  renew  our  days  as  from  the  .beginning."' 

A  sorrow  for  sin  may  arise  from  two  kinds  of 
motives — natural  and  supernatural.  It  springs  from 
natural  motives,  when  it  is  excited  by  considering 
tlie  evil  consequences  of  sin,  in  the  order  of  nature  ; 
viz.,  disgrace  and  degradation  in  the  eyes  of  men ; 
the  loss  of  reputation,  of  health,  or  of  property  ; 
civil  punishments,  &c.  These  are  mere  natural 
motives  of  sorrow.  {Example  of  Esau,* — of  Saul,* 
— and  of  Antiochus.)"  Sorrow  for  sin  springs  from 
supernatural  motives,  when  it  is  excited  by  the  con- 
sideration of  the  supernatural  evils  of  sin — those  evils 
which  we  learn  from  Faith  or  Religion ;  viz.,  the 
divine  displeasure, — ingratitude  towards  God,  and 
towards  Jesus  Christ, — the  loss  of  grace,  of  God,  and 
of  heaven, — the  divine  vengeance,  &c.  These  are  all 
supernatural  motives  of  sorrow ;  and  from  such  kind 
of  motives  repentance  for  lin  must  necessarily  spring. 

But,  in  these  supernatural  motives,  there  is  a  very 
great  difference,  some  being  far  more  perfect  than 


1  Matt  XV.  8, 18,  19. 

3  Cono.  Trid.  Sesa  14,  de  Poeait, 

cap.  4. 
*  Lam.  V.  21. 

28* 


*  Gen.  xxvii.  21. 
»  1  Kings  XV.  28,  26, 80. 
«  1  Mac.  vi.  S  to  1(J. 
2  Mao.  ix.  4,  <Seo. 


330 


PENANCE — n. 


m     .  ^  ''Ih;! 


otliers.  And  it  is  tliis  differcnco  of  the  motive,  that 
makes  the  ditt'erenco  between  Contrition  and  Attri- 
tion :  both,  indeed,  nnu^t  proceed  from  supernatural 
motives ;  but  Conuiution  is  a  sorrow  for  sin  arising 
from  (lie  pure  love  of  God  or  Charity  ;  as,  when  we 
repent  of  sin,  because  it  offends  a  God  who  is  injinitely 
good  in  himself :  a!id  Attrition  is  a  sorrow  for  sin 
arising  from  the  fear  uf  punishments  in  the  next  life, 
or  from  some  other  supernatural  motive,  accompanied 
with  some  beginning  of  the  love  of  God  :  ''  Blessed  is 
the  man  to  whom  it  is  given  to  have  iha  fear  of  God  f^ 
for  "the  fear  of  God  is  the  beyinning  of  his  love.''^^ 
This  difference  of  the  motive  is  the  only  difference  ' 
between  Contrition  and  Attrition,  as  regards  their 
qualities  ;  but,  as  regards  their  effects^  there  is  another 
difference,  which  is,  that  Contrition  (which  includes 
A  desire  of  receiving  the  Sacrament  of  Penance)  re- 
mits the  guilt  of  sin  immediately,  before  the  Sacra- 
ment be  actually  received  ;  whereas  Attrition  disposes 
and  prepares  the  penitent  for  receiving  that  remission 
in  the  Sacrament ;  when  the  words  of  absolution  are 
pronounced  over  him,  and  not  before.' 

3.  Universal: — Our  Contrition  (whether /)«r/ccf  or 
imperfect)  must  be  universal  in  its  extent ;  i.  e.,  it 
must  extend  io  all  our  mortal  sins,  without  excepting 
any  one:  "Be  converted,  and  do  penance  for  all 
your  iniquities  ;  and  iniquity  shall  not  be  your  ruin." 

Every  mortal  wn  offends  God  grievously, — deprives 
us  of  heaven, — and  renders  us  deserving  of  hell. 
We  have  the  same  urgent  motives,  therefore,  for 
repenting  of  any  one  of  them,  as  for  repenting  of  the 
others.     One  mortal  sin  cannot  be  forgiven,  without 


»  Eccli.  XXV.  15, 16. 

*  See  Cone.  Trid.,  Sess.  14,  de  Pcentt.,  cap.  4. 


s  Eaech.  xviii.  30. 


PENANCE II. 


331 


,he  motive,  that 
tion  and  Attri- 
in  supernatural 
V  for  sin  arising 
y  ;  as,  when  we 
who  is  injinitely 
a  sorrow  for  sin 
in  the  next  hfe, 
ive,  accompanied 
lod  :  '"  Blessed  is 
Xm  fear  of  God ;'' 
ung  of  his  lover  ^ 
e  only  difterence  ' 
as   regards   their 
f,  there  is  another 
I  (which  includes 
t  of  Penance)  re- 
before  the  Sucra- 
Attrition  disposes 
ng  that  remission 
of  absolution  are 

8 

dietlier  perfect  or 
extent;  i.  e.,  it 
[without  excepting 
1  penance  for  all 
ot  be  your  ruin." 
pvously,— deprives 
feserving   of   hell, 
[ves,  therefore,  for 
repenting  of  the 
forgiven,  without 

3  Eaech.  xviil.  80. 


all  the  rest  being  pardoned  with  il;  because  we  can- 
not be  ill  the  slate  of  grace  and  of  mortal  sin,  at  the 
same  time. 

If  a  penitent  confess  both  mortal  and  venial  sins  in 
the  same  confession,  and  has  Attrition  for  all  his  mor- 
tal sins  only,  then  these,  and  tiiese  onlf/,  will  be  re- 
mitted by  absolution.  If  (not  being  under  the  guilt 
of  moital  sin)  he  confess  only  venial  sins,  and  has 
Attrition  for  .some  of  them,  but  not  for  the  others, 
then  he  receives  pardon  of  thoae  only  for  which  he 
has  Attrition :  but  if  he  has  Attrition  for  none  of 
then),  and  knowingly  receives  the  Sacrament  in  this 
state  of  soul,  then  his  Confession  is  ^sacrilegious; 
and  it  is  for  fear  of  this,  that  Confessors  sometimes 
tell  the  penitent  to  mention  some  sin  of  his  past  life 
for  which  he  is  truly  sorry. 

4.  Predominant : — Our  Contrition  (whether  perfect 
or  imperfect)  must  be  predominant  in  its  degree  ;  i.  e., 
our  sorrow  for  sin  must  predominate  in  the  soul ;  ii 
must  be  greater  than  our  sorrow  for  any  other  evil, — 
we  must  prefer  to  suff'  any  other  evil,  rather  than 
be  under  the  guilt  of  mortal  sin.  The  degree  of  our 
sorrow  ought,  indeed,  to  be  proportioned  to  the  degree 
of  evil  for  which  w^  ^ieve  :  now,  sin  is  the  greatest 
of  all  evils;  and,  therefore,  our  sorrow  ror  it  should 
be  predominant  in  the  soul.  We  need  not,  however, 
FEKL  the  sorrow  so  much,  or  be  so  sensihly  afflicted 
as  for  temporal  losses:  but  sin  must  i^splecse  us 
more,  or  be  more  hatefuJ  to  us,  than  any  other  evil ; 
however  sensibly  we  may  feel  that  evil.  Tear-  and 
lamentations  (which  may  be  delusive)  prove  nti  the 
greatness  of  our  sorrow  for  sin,  but  only  of  our  nat- 
ural  sensibility.  The  best  and  surest  sign  whereby 
we  may  know  the  greatness  of  our  contrition,  and  its 


332 


PENANCE — in. 


predominance  in  the  soul,  is,  when  we  have  a  will  to 
Buffer  any  thing^  rather  than  offeud  God  by  sin,  when 
we  are  able  with  truth  to  say,  in  the  words*  of  St. 
Paul :  "  Who  shall  separate  us  from  the  love  of  Christ? 
Shall  tribulation ?  or  distress?  or  famine?  or  danger? 
or  persecution  ?  or  the  sword  ?....!  am  sure  that 
neither  life  nor  death  ;  nor  things  present,  nor  things 
to  come ;  nor  any  other  creature  shall  be  able  to  sep- 
arate us  from  the  love  of  God,  which  is  in  Christ  Jesus 
our  Loid." '  This  shows  the  predominance  of  our  sor- 
row for  sin,  or  that  we  hate  sin  above  all  other  evils. 

Such  are  the  essential  qualities  of  Contrition  (both 
perfect  and  imperfect),  as  regards  the  past :  but  there 
is  another  quality,  equally  essential,  as  regards  the  fu- 
ture ;  viz.,  a  firm  purpose  of  amendment.  And  this 
will  be  explained  in  the  next  Instruction,  together 
with  the  signs  of  true  sorrow,  and  the  means  of  ex- 
citing it  in  the  soul. 


Instruction  LIY. 

PENANCE — III. 

A  Firm  Purpose  of  Amendment; — Maries  of  a  true 
Sorrow  for  Sin^ — and  the  Means  of  obtaining  it. 

What  are  the  parts  of  Penance  ? — Contrition,  Confession,  and 
Satisfaction. 

What  is  Cotitrilion  9 — Contrition  is  a  hearty  sorrow  for  our 
sins,  by  which  we  have  offended  so  good  a  God,  with  a  firm 
purpose  of  amendment. 

JVhat  is  a  firm  purpose  of  ameyidmeiU  ? — It  is  a  resolution,  by 
the  grace  of  God,  not  only  to  avoid  sin,  but  also  the  occasions 
of  it. 

Why  are  we  to  be  sorry  for  our  sins  ? — The  cliiefest  and  best 
motive  to  be  sorry  for  our  sins,  is  for  the  love  of  God, 

»  Eoni.  vill.  85,  38,  89.     Vide  S.  ThoiniB,  8  part.  sum.  suppl,  q.  3,  a.  1. 


PENANCE^ — ^m. 


338 


nave  a  will  to 
i  by  sin,  when 
5  words' of  St. 

love  of  Christ? 
le?  or  dangev? 

am   sure   that 
ent,  nor  things  . 

be  able  to  sep- 
;  in  Christ  Jesus 
lanoe  of  our  sor- 
all  other  evils. 
Contrition  (both 
past :  but  there 
3  regards  the  fu- 
nent.     And  this 
ruction,  together 
he  means  of  ex- 


larhs  of  a  true 
'obtaining  it. 

In,  Confession,  and 

[rty  sorrow  for  our 
]a  God,  with  a  firm 

J  is  a  resolution,  by 
|t  also  tiie  occasiona 

,  chiefest  and  best 
the  love  of  God, 

Luin.  suppl.,  q-  3,  a.  1. 


who  is  infinitely  good  in  himself,  and  infinitely  good  to  us  ; 
and,  therefore,  we  ought  to  be  exceedingly  grieved  for  having 
oflfended  him. 

Wliat  other  motives  have  we  to  he  sorry  for  our  sins  9 — Because 
by  them  we  lose  heaven,  and  deserve  hell. 

JJow  may  we  obtain  this  hearty  contrition  and  sorro^o  for  our 
sins  ? — We  must  earnestly  beg  it  of  God  ;  and  make  use  of 
such  considerations,  and  meditations  as  may  move  us  to  it. 

Having  shown  the  Mature  and  Necessity/  of  Contri- 
tion ;  and  also  its  essential  qualities  as  regards  the 
past ;  I  have  now  to  explain  another  quality,  equally 
necessary,  which  has  reference  to  the  fatut\%  viz.,  a 
firm  Purpose  of  Amendment ;  after  which,  I  will  show 
the  Marks  of  true  sorrow,  and  the  Means  of  obtain- 
ing it. 

I.  A  Firm  Purpose  of  Amendment. — You  must 
resolve  to  amend  your  life,  and  to  employ  the  proper 
ineans  for  this  purpose  ;  for,  without  this,  there  can 
be  no  true  Contrition  ;  and  many  Confessions  are  bad 
for  want  of  it.  When  persons  relapse,  after  Confes- 
sion, so  soon,  so  easily,  and  so  frequently,  it  is  some 
SIGN  that  their  resolution  of  Amendment  was  not 
sincere — that  there  was  not  that  real  change  of  heart 
which  Contrition  necessarily  includes :  "  Make  to 
yourselves  a  new  heart,  and  a  new  spirit." ' 

As  our  sorrow  for  sin  must  have  certain  qualities  ; 
80  likewise  must  our  resolution  of  Amendment :  it 
must  be  sincere, — firm  and  efficacious, — universal, — 
and  supernatural. 

1.  Sincere. — Our  resolution  of  a  new  life  must 
come  from  the  heart ;  and  not  consist  in  mere  words 
only  :  it  must  be  something  more  than  a  mere  promise 
or  outward  profession  ;  for  it  must  be  a  7'eal  determi- 
nation of  the  will — a  disposition  of  the  soul,  to  avoid 

1  Ezech.  xviii.  81. 


834 


PENANCE — m. 


both  sin  and  tlie  occasions  that  lead  to  it.  To  say 
we  hate  sin,  and  will  avoid  it ;  and  yet  frequent  and 
love  the  occasions  of  it ;  is  to  resolve  in  words  only, 
and  not  in  heart.  Such  a  resolution  is  not  sufficient 
— it  is  not  sincere. 

'  2.  Firm  and  Efficacious. — Our  resolution  of 
Amendment  must  be  (not  a  vague  wish,  but)  some- 
thing decided — a  complete  determination  of  the  will, 
not  only  to  avoid  sin  and  the  occasions  of  it,  but  to 
take  all  necessary  means  for  this  purpose ;  and  to 
persevere  in  this,  whatever  it  may  cost  to  our  natural 
inclinations.  For  otherwise,  our  resolution  is  not; 
firm  and  efficacious  ;  but  only  a  mere  self-delusion.     ' 

3.  Universal. — We  nmst  have  a  resolution  to 
avoid  ALL  sins,  such  at  least  as  are  mortal :  "  I  have 
restrained  my  feCt  from  every  evil  way,  that  I  may 
keep  thy  words.'"     There  must  be  no  reserve. 

4.  Supernatural. — Our  resolution  must  spring,  not 
from  mere  human  or  natural^  but  from  supernatural 
motives  ;  as,  from  the  love  of  God,  the  fear  of  God,  &c. 

These  qualities  show  that  our  resolution  of  Amend- 
ment must  be  practical ;  i.  e.,  we  are  not  to  resolve  in 
a  mere  general  manner,  to  avoid  sin  and  to  take  the 
means  of  avoiding  il ;  but  we  must  descend  to  partic- 
ulars— we  must  enter  into  details:  we  must  see  ivhat 
means  are  to  be  employed  in  this  particular  case,  and 
what  in  that ;  and  we  must  resolve  to  begin,  from  the 
present  moment,  to  employ  them  accordingly. 

I  have  now  explained  the  nature  and  qualities  of 
Contrition,  both  as  it  regards  sorrow  for  the  past,  and 
a  resolution  of  Amendment  for  the  future  ;  and  I 
entreat  you  to  examine  whether  your  sorrow  and 
resolution  have  K^cn  such  as  are  required — such  as 

»  Pb.  cxviil.  li)l. 


PENANCE — ^ni. 


335 


have  been  described  in  this  and  the  preceding  Instruc- 
tions. 

II.  Marks  of  true  sorrow  for  sin. — Although 
you  can  never  be  absohitely  certain^  that  your  Con- 
trition has  been  really  such  as  it  ought  necessarily  to 
be ;  nevertheless,  you  may  have  a  well-grounded  con- 
fidence, that  it  has  had  at  least  the  necessary  quali- 
ties. And  the  signs  which  may  give  you  such  confi- 
dence, are  these :  . 

1.  If  you  do  really  amend  your  life ; — 

2.  If  you  mortify  yourself  in  expiation  of  past  sins, 
ai  d  as  a  preservative  against  future  transgressions ; — 

3.  If  yon  are  careful  and  resolute  in  avoiding  the 
occasions  o"  -^'n  ; — 

4.  If,  f<  ;se  purposes,  you  frequent  the  Sacra- 
ments,— p...^  and  meditate, — attend  to  spiritual  read- 
ing,— and  are  regular  and  diligent  in  your  religious 
duties. 

Unless  there  be  such  signs  as  these,  you  have  rea- 
son to  fear  that  there  has  been  some  deficiency^  either 
in  your  sorrow,  or  in  your  resolution  of  Amendment. 

III.  Means  of  obtaining  Contrition. — I  will  now 
explain  the  Means  which  should  be  employed  in  or- 
der to  excite  Contrition  in  the  soul. 

1.  Consider  how  sin  provokes  the  anger  of  God! 
For  he  not  only  excludes  impenitent  sinners  from  his 
heavenly  kingdom  ;  but  cj\8ts  them,  body  and  soul, 
into  hell — "into  everlasting  fire,"  where  "they  have 
no  rest  either  dav  or  nifjht,  but  the  smoke  of  their 
torments  shall  ascend  up  for  ever  and  ever."  '  Oh  ! 
"it  is  a  fearful  thing  to  fall  into. the  hands  of  the  liv- 
ing God."  ^ 

2.  Consider  the  great  evil  of  sin  in  its  own  nature : 

» Apoc.  xlv.  11.  »  Hob.  X.  81. 


336 


PEJTANCE — in. 


that  it  is  an  outrage,  offered  by  a  mere  worm  of  the 
earth  ngainst  God's  infinite  Majesty — against  his  in- 
finit  Goodness  and  Perfections.  Reflect,  then,  who 
you  are ;  and  who  Ood  is ;  and  how  great,  therefore, 
must  be  the  evil  of  t^in  ! 

3.  Consider  the  evil  of  sin,  moreover,  in  its  conse- 
quences or  effects  in  the  soul,  during  life  ;  that  it  de- 
prives you  of  sanctifying  grace,  or  spiritual  life, — 
makes  you  the  enemy  of  God,  and  slave  of  the  devil, 
— destroys  all  your  happiness,  and  peace  of  mind, — 
renders  you  always  restless  and  uneasy  :  "  The  wick- 
ed are  like  a  raging  sea,  which  can  never  rest ;  and 
the  waves  thereof  cast  up  dirt  liud  mire :  There  is  no* 
peace  for  the  wicked,  saith  the  Lord  God."  ' 

4.  Consider,  in  sin,  its  ingratitude  against  the  good- 
ness and  bounty  of  God,  which  are  infinite.  [Para- 
phrase the  following  words ;]  "  Judge  between  me 
and  my  vineyard.  What  is  there  that  I  ought  to  do 
jnore  to  my  vineyard,  that  I  have  not  done  to  it? 
Was  it  that  J  looked  that  it  should  bring  forth  granes, 
and  it  hath  bronght  forth  wild  grapes?  And  now  I 
will  show  you  what  I  will  do  to  my  vineyard.  I 
will  take  away  the  hedge  thereof,  and  it  shalt  be 
wasted:....!  will  make  it  desolate :  it  shall  not  be 
pruned,  and  it  shall  not  be  digged ;  but  briers  and 
thorns  shall  spring  up :  and  I  will  command  the 
clouds  to  rain  no  rain  upon  it."  '^ 

5.  Consider  also  its  ingratitude  towards  Jesus  Christ 
from  the  view  of  what  he  has  suffered  to  expiate  its 
guilt.  See  him  agonizing  in  the  Garden ;  scourged 
at  the  pillar;  crowned  with  thorns;  nailed  to  ihe 
Cross;  and  expiring  upon  it  in  most  excruciating  toi- 
tiires !     And  why  <X\iX  he  suffer  all  this?     For  your 

» Is.  Ivil.  20,  21.  a  Is.  V.  8  to  6. 


PENANCE — ^IV. 


337 


e  worm  of  the 
against  Ins  in- 
lect,  then,  who 
fi-eat,  therefore, 

er,  in  its  conse- 
life;  that  it  d:- 
spiritual  life, — 
ive  of  the  devil, 
jaco  of  miud, — 
sy  :  "  The  wick- 
never  rest ;  and 
lire :  There  is  no» 

God."  ' 

against  the  good- 
iufinite.     [^Para- 
dge  between  me 
lat  1  ought  to  do 
not  done   to  it? 
ring  forth  graces, 
lesl     And  now  I 
my  vineyard.    I 
and  it  shall,  be 
it  shall  not  be 
;  but  briers  and 
ill  command  the 

jards  Jesus  Christ 
[red  to  expiate  its 
hirden ;  scoiuged 
is;  nailed  to  the 
|t  excruciating  tor- 
this?     For  your 

Is.  V.  8  to  6. 


salvation.  Now,  when  you  commi*:  mortal  sin,  you 
make  void,  in  your  regard,  all  that  he  endured  for 
you  :  you  *'  crucify  again  the  Son  of  God."* 

[^Paraphrase  t/u  following  Text ;]  "  O  my  people, 
what  have  I  done  to  thee,  or  in  what  have  I  molested 
thto?  Answer  thou  me.  For  I  brought  thee  up  out 
of  the  land  of  Egypt;  and  I  delivered  thee  out  of  the 
ho  Tse  of  slaves  ;  and  I  sent  before  thy  face  Moses,  and 
Aa^'.n."' 

Such  considerations  as  these  cannot  fail  to  excite 
within  your  soul  a  sorrow  for  sin ;  and  to  make  you 
cry  out  in  deep  compunction  :  "  Oh  1  what  an  evil  I 
have  committed,  in  committing  sin!  'Who  will  give 
water  to  my  head,  and  a  fountain  of  tears  to  my  eyes ; 
and  I  will  weep  day  and  night  ?"  '0  God,  be  merci- 
ful to  me  a  sinner.* "  ■* 

6.  But  the  Jlrsty — the  most  necessary/, — and  most 
efficaciouii  means  of  obtaining  Contrition,  is  Prayer  : 
"Your  heavenly  Father  will  give  the  good  Spirit  to 
them  that  ask  him.""^  "Ask,  and  you  shall  receive."* 
All  these  considerations,  therefore,  and  every  other 
Means  of  Contriiion,  must  be  commenced^  accompanied, 
and  terminated,  by  fervent  supplications  to  God ;  be- 
cause Contrition  is  His  gift. 


Instruction  LY. 

PENANCK — IV. 

Perfect  and  Imperfect  Contrition  further  explained;-^' 
Advantages  of  having  the  Fear  of  God. 

What  is  Contriiion  ? — Contrition  is  a  hearty  sorrow  for  our 
Bins,  by  wliich  we  have  offended  so  good  a  God,  witli  a  firm 
purpose  of  amendment. 

»  Heb.  vi.  6.  8  Jer.  ix.  1.  •  Lnke  \\.  13. 

a  Midi,  vl.  3,  4.  *  Luke  xviil.  18.  «  John  xvi.  24. 

29 


338 


PENANCE rV. 


fllf 


!!l     .lilll 


mwm 


What  is  a.  fnn  purpose  of  amendment  ? — It  is  a  resolution,  by 
the  grace  of  God,  not  only  to  avoid  sin,  but  also  the  occa- 
sions o*'  'J 

Wily  '  we  to  he  sorry  for  our  sins  ? — The  chiefest  and  best 
motive  b*:  sorry  for  our  sins,  is  for  the  love  of  God,  who 
is  infiaivily  good  in  himself,  and  infinitely  good  to  us  ;  and, 
therefore,  we  ought  to  be  exceedingly  grieved  for  having 
offended  him. 

What  other  motives  have  ice  to  he  sorry  for  our  sins  ? — Because 
by  them  wo  lose  heaven,  and  deserve  hell. 

In  the  last  two  Instructions,  it  has  been  shown  how 
a  sorrow  for  sin  raay  spring  from  different  supernatu- 
ral nfotivtvj.  All  the  motives  that  are  good  are  nol| 
equally  good — they  are  not  equally  perfect ;  and  con- 
sequently, the  sorrow  arising  from  those  motives,  will 
not  be  equally  perfect.  Hence  you  see,  how  there  are 
two  kinds  of  Contrition,  perfect  and  imperfect. 
The  sorrow  which  arises  from  perfect  motives^  is  per- 
fect Contrition  ;  while  that  which  arises  from  imper- 
fect motives  (if  they  be  good  and  supernatural),  is 
imperfect  Contrition.  You  will  understand  this  more 
clearly  by  an  example. 

We  will  suppose,  then,  that  there  are  three  broth- 
ers, who,  by  an  act  of  wilful  disobedience,  have  offend- 
ed a  good  Father ;  which  is  the  case  with  every  sin- 
ner, whenever  he  transgresses  the  laws  of  God.  All 
three  know  they  have  provoked  their  Father's  auger, 
and  they  expect  punishment;  they  all  repent  and 
crave  pardon  ;  but  from  different  motives. 

The  iirst  son  really  loves  his  Father, — the  thought 
of  having  displeased  him  fills  his  heart  with  sorrow, 
— he  thinks  more  of  this,  than  of  the  punishment, — 
he  would  willingly  suffer  the  punishment  to  obtain 
pardon, — and  would  gladly  repair  the  evil  he  has 
done.     (This  is  an  example  of  perfect  Contrition.) 


PENANCE — IV. 


330 


The  second  son,  so  far  as  regards  the  love  of  his 
Father,  cannot  (strictly  speaking)  be  said  to  have 
any  more  than  "a  beginning  oi  love;"  for  his  love 
is  not  strong  enough  of  itself  to  induce  him  to  be 
sorry  for  the  oflence ;  but  it  requires  the  assistance 
of  some  other  motive,  such  as  the  baseness  of  his 
conduct, — the  fear  of  punishmeui,  &c. :  he  has  only 
(as  I  said)  some  beginning  of  love, — but  he  sincerely 
desires,  pnd  firmly  resolves,  to  love  his  Father  in  fu- 
ture ; — and  to  perfect  his  love.  (This  is  an  example 
of  impel  feet  Contrition). 

The  third  son  is  influenced  by  mere  fear, — love 
has  no  part  in  his  sorrow, — he  car»^s  not  for  the 
displeasure  of  his  Father,  but  only  fo  .is  chastise- 
ments, or  vengeance  :  he  resolves,  indeed,  to  obey  in 
future  ;  but  solely  from  this  motive  of  fear.  Evident- 
ly this  son  would  not  deserve  to  receive  pardon,  nor 
to  escape  punishment.  (This  is  an  example  of  such 
repentance  as  falls  short  of  Attrition). 

AprucA'iioN. — Perfect  Contrition  is  a  sorrow  for 
sin,  arising  from  the  pure  love  of  God — fiom  the 
pure  motive  of  Charily — from  the  consideration  of 
the  infinite  perfections  of  Him  whom  we  have 
oftended  ;  or  from  the  thonght  of  that  infinite  Good- 
ness, both  in  himself  and  to  us,  which  renders  him 
infinitely  deserving  of  our  love :  it  is  a  sorrow 
therefo":;,  which  proceeds,  not  from  the  fear  of  chas- 
tisements, but  from  the  thought  of  having  offended  a 
God  so  good.  [^Such  was  the  sorrow  of  the  first  son.^ 
As  soon  as  any  penitent  has  this  kind  of  sorrow,  he 
receives  immediate  pardon  ;  yet  not  without  an  effi- 
cacious desire  of  receiving  the  Sacrament  of  recon- 
ciliation, and  of  doing  penance ;  which  are  two 
dispositions    necessarily    included    in    perfect    Con- 


840 


PENANCE — IV. 


tiition.  Of  this  kind  of  Contrition,  Almighty  God 
says:  "Charity  covereth  all  sins.*"  ''I  love  them 
that  love  me."^  "He  that  loveth  me  shall  be 
loved  of  my  Father;  and  1  will  love  him."'  "He 
that  abideih  in  charity,  abideth  in  God,  and  God  in 
him."*  This  Contrition,  perfected  by  Charity,  ia 
exemplified  in  Magdalen  :  when  she  came  into  the 
presence  of  her  Redeemer,  "she  began  to  wash  his 
feet  with  teats;"  but  they  were  tears  flowing  from  a 
sorrow  which  love  had  excited;  and  hence  our  blessed 
Lord  said  :  "  Many  sins  are  forgiven  her,  hecdfuse  she 
bath  loved  much."*  ^ 

Although  we  should  al\  .lys  strive  to  have  perfect 
Contrition,  yet  it  is  not  necessary  for  absolution. 

Imperfect  Contrition  or  Attrition  is  a  sorrow  for 
having  offended  God,  aiising  commonly  from  the  con- 
sideration of  the  baseness  of  sin,  or  from  the  fear  of 
hell  and  of  punishments.  [This  sorrow  was  repre- 
sentcd'hy  that  of  the  second  son^  A  sinner,  who  has 
this  kind  of  Contrition,  repents  partly  because,  in 
sinning,  he  has  done  somtthing  which  faith  teaches 
him  to  be  unjust,  base,  and  unworthy  of  man  ;  or  be- 
cause he  dreads  hell ;  and  partly  because  sin  displeases 
God.  This  last  motive 'shows  that  he  has  some 
beyinninff  (){'  love;  but  his  love  is  weak;  it  requires 
aid  from  other  motives  to  give  his  sorrow  and  resolu- 
tion the  necessary  qualities.  Hence,  he  considers  the 
evils  of  sin,  in  its  oion  nature,  and  in  its  jyresent  and 
future  consequences.^ 

This  imperfect  Contrition  is  not  sufficient  to  obtain 
I  for  us,  without  the  Sacrament  of  Penance; 


par( 


1  Prov.  X.  12. 


2  Pr<.v.  vlii.  17. 


s  .John  xiv.  21. 


*  1  Jiihn  iv,  1^   Vide  8.  ThDtrue,  3  p.ut.  Sum.  snppl.  q.  5,  a.  3. 
6  Luki-  vii.  arto  50. 

•  Vide  S.  Thoiiiffl  Sum.  2—2,  q.  19.  a.  2 ;  c<  3  part.  Sum.  suppl ,  9.  1,  a.  8. 


PENANCE — IV. 


341 


sufficient  to  obtain 
nent  of  Penance; 


)ait.  Sum.  suppl ,  9. 1,  8.8. 


indeed,  to  be  sufficient  with  the  Sacrament,  it  must, 
according  to  the  Council  of  Trent,  have  these  three 
qualities  or  conditions,  which  I  will  now  mention : 

1.  It  must  contain  a  sincere,  firm,  f^nd  efficicious 
resolution  of  Amendment  (such  as  I  have  explained 
it).     The  sorrow  must  be  sufficiently  strong  to  pro- 
duce a  firm  determination  of  the  will  to  avoid  sin  in 
;  future :  - '  I  have  sworn,  and  am  determined  to  keep 
I  the  judgments  of  thy  justice." ' 

'  2.  ij  must  contain  a  Hope  of  pardon,  i.  e.,  a  confi- 
dence that  God,  in  his  goodness,  will  forgive  us. 
This  hope  rests  on,  and  springs  from,  the  consideration 
of  God's  infinite  goodness  and  mercy,  of  the  merits 
of  Christ,  and  of  the  divine  promises;  and  it  natural- 
ly excites  some  beginning  of  love. 

3.  It  must  contain  this  beginning  of  the  love  of  God 
— we  must  begin  to  love  him  as  the  fountain  of  all  jus- 
tice ;  i.  e.,  as  the  only  one  from  whom  sinr'^rs  can 
hope  for  justification  ;  and  from  whom  we  do  hope  for 
it,  as  a  free  gift  of  his  pure  mercy  and  goodness. 
Without  this  beginning  of  love,  our  sorrow  would 
only  be  the  effect  of  mere  servile  fear  [like  that  of  the 
third  son] — the  fear  of  a  slave^  and  not  of  a  son  ;  and 
it  would  not  obtain  pardon. 

But  when,  with  this  fear,  there  are  joined  a  hatred 
of  sin,  and  a  resolution  of  avoiding  it, — a  hope  of 
pardon, — and  some  beginning  of  the  love  of  God ; 
then  the  sinner  has  imperfect  Contrition  :  and  the 
Sacrament  of  Penance  has  the  effect  of  strengthening, 
and,  in  some  degree,  perfecting  this  love  in  the  soul ; 
because  it  puts  the  soul  in  a  state  of  sanctifying  g'-ace, 
which  cannot  be  without  Charity  :  for  "Chaiity  and 
saactifyin^  grace  (says  Liebermann)  are  one  and  the 

»  Pfl.  cxvili.  106. 

29» 


342 


PENANOE-^rV. 


Jf! 

I  I'll! i 


same  tiling."'  And  therefore,  from  being  attrite 
when  receiving  the  Sacrament,  a  penitent  is  enabled, 
by  the  power  of  the  keys,  to  be  contrite  {ex  attrito  Jit 
contritas)  ;  because,  together  with  the  remission  of 
his  sins,  he  receives  the  gift  or  grace  of  Charity^ 
which  perfects  Contrition.  And  hence  St.  Thomas 
says  :  "Some,  not  being  perfectly  contrite  {i.  e.,  being 
only  attrite)^  obtained,  by  virtue  of  the  keys,  the  grace 
of  contrition." ' 

Wliat  I  have  been  saying  on  Attrition^  as  a  prepa- 
ration or  disposition  for  receiving  sanctifying  grace  in 
the  Sacrament  of  Penance,  is  in  accordance  with  what 
the  Council  of  Trent  says,  when  describing  the  man- 
ner in  which  Adults,  who  have  not  been  baptized,  are 
prepared  for  receiving  the  grAce  of  justification  in 
Baptism  : 

"They  are  disposed  unto  the  said  justice,  when^ 
excited  and  assisted  by  divine  grace, ....  they  are 
freely  moved  towards  God,  believing  those  things  to 
be  true  which  God  has  revealed  and  promised ;  and 
this  especially,  that  God  justifies  the  impious  by  his 


>  "E«t  ergo  Ctiaritas  quid  nnnm  cum  gratia  sanctiflcante."— X<*6.,  In- 
ttitu.  Theoli,  lib.  5,  de  Gratia,  part.  1,  udp.  1,  §  2,  quai».  8. 

3  ''  Aljqui  non  perfect^  contriti  virtute  eluvium  gratiatn  contritionil 
oonsequuntiir." — Div.  Thom,  in  Quodl.  4,  art.  1. 

Wlien  a  Penitent,  after  bavins  committed  mortal  sin,  goes  to  Confea- 
Bioii  with  only  Attrition,  he  goes  t^tained  with  the  guilt  of  sin ;  but,  by 
receiving  ab.solutiiin,  his  guilt  is  remitted,  and  be  is  gifted  and  adorned 
with  sanctifying  grace,  or  Charity,  which  then  abides  in  his  soul :  he 
ceases,  tlierefore,  to  have  a  mere  beginning  of  love ;  because,  by  means 
of  absolution,  his  beginning  of  love  is  perfected  by  the  Charily,  or  sanc- 
tifying giat-e,  which  be  has  received.  Tlie  Penitent  therefore,  who,  be- 
fore absohuion,  could  only  arrive  (but  tjtid  arrive)  at  Attrition,  is  enabled, 
by  the  eflfocts  of  absolution,  to  make  an  act  of  Contrition  ;  because  h« 
has  Banctifj  ing  grace,  or  Oliarity.  abiding  in  his  soul :  and  thus,  from  b»- 
ing  attrite,  be  is  enabled  by  tlie  Sacrament  to  be  contrite.  "  Kt  sic  in- 
telligitur  (ait  S.  Alphonsus  Liguori),  qumnodo  peccator  ex  attrito  Jit  coti' 
tritus,  ncmpe  quia  virtixte  davium  sequivalenter  contritus  redditur."— 
ThaoL  Mor.,  lib  6,  tract.  4,  n.  ii2,  paragr.  Objiciunt  autem  1 


PENANCE — IV. 


843 


1  being  attrite 
Item  is  enabled, 
•He  (ex  atlrito  Jit 
he  iemi>sion  of 
•ace  of  Charity, 
;nce  St.  Tbonuis 
utrite  (i.e.,  being 
le  keys,  the  grace 

'ition,  as  a  pvepa- 
nctifying  grace  in  , 
•rdance  with  what 
cribing  the  man- 
been  baptized,  are 
of  justification  in 

aid  justice,  when, 
•ace,.... they  are 
g  those  things  to 
id  promised;  and 
he  impious  by  his 


Hictlflcante."— Ii*&.,  /»• 

,  2,  qiioM.  8. 

uin  gratiam  contrltionil 

-Irtal  8ln,  goes  to  Confer 
the  guilt  of  sin ;  but,  by 
16  l9  gifted  and  adorned 
1  abides  in  his  soul :  he 
love ;  because,  by  means 

by  the  Charily,  or  sane- 
idtent  therefore,  who,  be- 
e)  at  Attrition,  is  eniibled, 

Contrition ;  because  h« 

soul :  and  thus,  from  be- 
,e  contrite.  "  Kt  sic  in- 
'ccator  exattrito  fit  cm- 

er  contritus  redditur.  — 

iciunt  autem  L 


grace,  through  the  redemption  that  is  in  Christ  Jesus; 
and  when,  understanding  themselves  to  be  ainnersy^ 
[they  are  struck  with  a  fear  of  God,  and.]  '*  by  turn- 
ing themselves  from  the /car  of  divive  justice,  wh«^n*by. 
they  Hie  profitably  agitated,  to  considt-r  the  mercij  of 
God,  they  are  raised  unio  hope,  confiding  that  (jod 
will  be  propitious  to  them /or  Christ'' s  sake  ;  and  they 
begin  to  love  him  as  tlie  fountain  of  all  justice;  and 
are  therefore  moved  against  sins  by  certain  hatred 
and  detestation,  to  wit,  by  that  penitence  which  iniist 
be  performed  before  Baptism"  [or  before  Absolution, 
with  regard  to  sins  committed  after  Baptism] ; — 
"lastly,  when  they  purpose  to  receive  13aptism,"  [or 
Penance,  if  the  sinner  be  already  baptized,]  to  begin 
a  new  life,  and  to  keep  the  commandments  of  God." ' 

From  this  doctrine  of  the  Council,  it  is  evident, 
that  they  who  prepare  for  Confession  sincerely  and  in 
earnest,  may  console  themselves  with  a  well-grounded 
confidence,  thai  they  will  have  the  dispositions  which 
are  necessary  and  sufficient  for  receiving  grace  in  the 
Sacrament.  For  those  necessary  and  siidicient  dis- 
positions arise  from  the  very  exercise  oi  faith,  fear 
of  Qod,  and  hope  of  jiordon — some  beginning  of  thb 
LOVE  OF  vjrOD  urises  from  the  exercise  of  these ;  and 
you  do  exercise  them,  in  the  very  act  of  going  through 
the  ordinary  preparation,  when  you  go  through  it 
sincerely  and  earnestly. 

On  this  point,  St.  Alphansus  Liguori  says :  "When- 
ever a  Penitent  has  an  act  of  Sorrow,  he  has  also, 
even  explicitly,  acts  of  Faith  and  Hope  (not  indeed 
by  direct  reflection  upon  them,  but  by  actually  exer- 
cising them) ;  because  without  doubt,  he  does  then 
ACTUALLY   bcUeve  and  hope,  that,  in  virtue   of  the 

1  Vide  CoDo.  Trid.,  Bess.  6^  cap.  ft. 


314 


PENANOE — IV. 


merits  of  Christ,  his  sins  are  forgiven  him  by  the 
SaciHtnent  of  Penance ....  And  we  say,  that  a  be- 
ginning  of  love  is  found  in  any  Attrition — both  in  the 
fear  of  punishments  to  be  inflicted  by  God,  according 
to  that  of  Ecclesiasticus,  xxv.  16  :  'The  fear  of  God 
ia  the  beginning  of  his  love  ;^  and  also  in  the  hope  of 
pardon  and  of  eternal  happiness,  according  to  these 
words  of  St.  Thomas  (1,  2,  q.  40,  a.  7)  :  'From  this, 
that  we  hope  to  obtain  good  things  from  any  one,  we 
begin  to  love  him.^ " ' 

Advantages  of  having  the  Fear  of  God  : 
*'Ye  that  fear  tlie  Lord,  hope  in  him;  and  mercy 
shall  come  to  you  for  your  delight :"'  for,  "the  fear 
of  the  Lord  driveth  out  «m."^ 

"Ye  that  ^ear  the  Lord,  love  him;  and  your  hearts 
shall  be  enlightened:"*  for  "the  fear  of  the  Lord 
is  the  beginning  of  wisdom^^'^ — "the  fear  of  God  is 
the  beginning  of  uis  Love."* 

Consequently,  "They  that  fear  the  Lord,  will 
PREPARE  their  hearts;  and  in  his  sight  they  will 
^x^ciiwY  their  soulsP''  With  reason,  therefore,  it  is 
saiil :  ''  Blessed  is  the  man,  to  whom  it  is  given  to 
have  THE  Fear  of  God."' 


1  "  Poenitens,  semper  ac  habet  actum  doloris,  etiam  explloite  (non  jam 
reflexo,  sed  easercite)  actus  flilei  et  spei  h.-ibet;  quia  tunc  sine<liil>ioea;«r- 
dtfi  credit  et  Bperat  sibi  per  s.icrainentnm  poeniientite,  In  viitiite  inerito- 
rum  (Jhristi,  peccata  remitti.  £t  dirimus  initium  amoris  in  qnnlibet  attri- 
tione  repei'iri,  turn  metu  poenaruin  iiDeo  indigendarum,  Juxia  iiliid  Ecdi. 
xxv.  16:  '■Timor  Dei  initium  dilectionin  ejus:''  turn  ape  reinisslonls  et 
beatliudinis,  juxta  illud  quod  (licit  S.  Tliom. :    'JSSu  hoc,  quod  per  ali- 

Suem  speranms  bona,  incipimua  ipsutn  diligerey — S.  Alph.  Lig., 
Lom.  Apostul.,  tract.  16,  n.  18  et  16. 


«  EccH.  U.  9.      *  EccH.  II.  10. 
•  Ecoli.  L  27.     •  EcolL  L  1& 


«  EcoH.  xxv.  16. 
•>  EooU.  iL  20. 


•  Eooli.  xxv.  IS. 


U 


PENANOE — ^V. 


845 


n  him  by  the 


jay 


that  a  he- 


rn— both  in  the 
God,  according 
tie  fear  of  God 
in  the  hope  of 
Di'ding  to  these 
') :  'J'lom  this, 
ora  any  oue,  we 

God  : 

dm ;  and  rnercy 
'«  for,  "the  fear 

and  your  hearts 
ear  of  the  Lord 
}  fear  of  God  is 

the   Lord,   will 

sight  they  will 

)n,  iheretore,  it  is 

)m  it  is  (jiven  to 


tiam  expHolte  (non  Jam 
iR  tunc  sine  (lii»)i»«a'«'** 
»UiB.  In  vlrtute  inerito- 
ftmorisinqunlibetaltn- 
aruinJiixiailliKl  fiCfW. 
turn  81)6  reinissionis  et 
^Ex  hoc,  quod  per  ali- 
igere:"—S>-  Alph.  Lig., 

5.      •  Eocli.  XXV.  Ifti 


Instruction  LVI. 

PKNANOK — V. 

Neeetaity  of  Confession  proved  ; — and  its  great  Adoan- 

tages. 

What  are  tne  parts  qf  Penance  f — Contrition,  Confession,  ar  1 
Satisfactiun. 

What  is  Confession  t — It  is  to  accuse  ourselves  of  all  our 
sins  to  a  Priest. 

Having  explained  the  first  part  of  Penance,  viz., 
Contrition;  we  come  now  to  the  second,  wliicii  is 
Confession,  I  will  prove  its  Necessity,  and  show  its 
great  Advantages;  after  which,  I  will  describe  its 
necessary  qualities, — the  manner  of  preparing  for 
Confession, — and  how  the  Confession  is  to  be  made. 

L  Necessity  of  Confession. — Are  we  obliged  to 
confess  our  sins?  Yes.  Why?  In  obedience  to 
Christ — to  comply  with  his  Institution.  For  he  has 
instituted  Confession  as  a  necessary  condition  for  ob- 
taining the  application  of  his  merits  for  the  pardon  of 
our  sins. 

Proofs  tliat  Confession  is  a  necessary  condition  of 
pardon  : 

1.  In  the  Old  Law,  God  prefigured  this  InstitM*!..  ,, 
He  ordained  that  every  one  infected  with  leprosy  (a 
figure  of  sin),  should  be  obliged  to  show  himself  to 
the  Priest,  whom  he  appointed  to  be  the  only  author- 
ized judge  of  leprosy.'  And  he  preti'.nred  it.  still 
more  clearly,  by  diredly  commanding  C»>iift's>ion 
ainoiiff  the  Jews,  as  a  letrnl  observance  :  "  Say  to  the 
ren  of  Israel :  When  a  man  or  woman  shall  have 
committed  any  of  all  the  sins  that  men  are  wont  to 

i  Levit  xiiL  1,  2, 8. 


346 


PENANCE — V. 


commit,  and  by  negligence  shall  have  transgressed 
the  commandment  of  the  Lord,  and  offended ;  they 
shall  confess  their  sin." ' 

The  practice  of  Confession,  here  enjoined,  is  com- 
manded and  enforced  by  the  later  Scriptures  of  the 
Old  Testament :  "  He  that  hideth  his  sins,  shall  not 
prosper  ;  but  he  that  shall  confess  and  forsake  them, 
shall  obtain  mercy."*  Again:  "For  thy  soul  be  not 
ashamed  to  say  the  truth.  For  there  is  a  shame  that 
hringeth  sin,  and  there  is  a  shame  that  hringeth  glory 
and  grace ,..  .l^Q  not  ashamed  to  confess  thy  sins; 
but  submit  not  thyself  to  every  man  for  sin."^  Thcsie 
last  words  show,  that  they  were,  indeed,  to  submit 
themselves  *'i?o  man;''''  yet  not  "to  every  man,"  but 
only  to  those  who  were  duly  appointed  to  receive  the 
Confession  ; — and  the  words  "  hideth"  and  '■''ashamed^'' 
also  show,  that  the  Scripture  speaks  of  Confession  to 
man. 

Thus,  then,  by  a  divine  command.  Confession  was 
practised  by  the  Jews,  as  an  act  of  penance;  and  it 
continued  to  be  practised  by  them  till  Christ  came. 
For  when  St.  John  the  Baptist  was  preaching  pen- 
ance, and  baptizing,  "there  went  out  to  him  Jeru- 
salem and  all  Judea;. . .  .and  were  baptized  by  him 
in  the  Jordan,  confessing  their  sins.^"* ''  Therefoie, 
Confession  is  no  novelty,  but  much  older  than  Chris 
tianity  :  it  is  as  old  as  the  Scriptures,  and  God  is  its 
author. 

2.  The  practice  of  Confession  (thus  instituted  and 
'jommanded  bv  God,  in  the  Old  Law,  as  a  leiral  ob- 
Rei  Vcince  conducive  to  penance),  was  raised  by  Jesus 
Christ,  in   the   New   Law,  to   the   dignity    of  being 


»  Num.  V.  6.  7. 
s  Piov.  xxviii.  18. 


SEccU.  iv.  24,  25,  81. 

«  Matt.  iii.  1,  2,  5,  6 ;  Mark  i.  4,  &. 


PENANCE — V. 


347 


lave  transgressed 
d  offended;  they 

enjoined,  is  cora- 
Scriptures  of  the 
his  sins,  shall  not 
and  forsake  them, 
3r  thy  soul  be  not 
jre  is  a  shame  that 
that  bringeth  glory 

confess  thy  sins; 
a  for  sin."  =>     Thesb 

indeed,  to  submit 
to  even/  uisin,"  but 
inted  to  receive  the 
Hh"  and  "as/iawed" 
ks  of  Confession  to 

md.  Confession  was 
of  penance;  and  it 
11  till  Christ  came, 
as  preaching  pen- 
out  to  him  Jeni- 
e  baptized  by  him 
sins:' '      Therefore, 
1  older  than  Chris 
ure?,  and  God  is  its 

(thus  instituted  and 
Law,  as  a  legal  ob- 
A-as  raised  by  Jesus 
dignity   of  being 

24,25,81. 

1,  2,5,6;  Mark  J.  4,0. 


SACRAMENTAL !  it  was  made  an  essential  part  o '  pen- 
ance— a  necessary  condition  of  pardon.  In  fulfilment 
of  what  had  been  prefigured,  Christ  a])pointed  the 
Priests  of  the  New  Law  to  be  judges  of  the  s^yiritual 
leprosy  of  sin,  with  power  of  pronouncing  pardon  in 
his  name  :  "As  the  Father  hath  sent  me,  I  also  send 
you.  And  when  he  had  said  this,  he  bfeathed  on 
them,  and  he  said  to  them :  Receive  ye  the  Holy 
Ghost :  whose  sins  you  shall  forgive,  they  are  forgiv- 
en them;  and  whose  sins  you  shall  retain, 'they  are 
retained."^  "Whatsoever  you  shall  bind  upon  earth, 
shall  be  bound  also  in  heaven ;  and  whatsoever  you 
shall  loose  upon  earth,  shall  be  loosed  also  in  heav- 
en."" It  is  evident  from  these  words,  that  Christ 
appointed  the  Ministers  of  his  Church  to  act  as  judges 
of  consciences :  row,  this  judgment  is  not,  of  course, 
to  be  exercised  at  random ;  but  with  justice  and  dis- 
cretion— after  a  full  knowledge  of  the  whole  case  to 
be  decided.  But  a  full  knowledge  of  the  case  cannot 
be  obtained,  except  by  the  sinner's  own  Confession : 
therefore.  Confession  is  necessary  for  the  exercise  of 
that  power  of  forgiving  and  retaining  sins  which 
Christ  has  given  to  his  Church. 

3.  Confession  having  been  thus  made  a  necessary 
part  of  the  Sacrament  of  reconciliation,  the  first  con- 
verts to  Christianity  practised  it  accordingly  :  for  we 
read,  in  the  Acts  of  the  Apostles,  that,  when  St.  Paul 
had  been  preaching  for  two  years  at  Ephesus,  "  many 
of  them  that  believed,  came  confessing  and  declar- 
ing their  deeds.'' ^  Now,  this  must  have  been  done  in 
compliance  with  St.  Paul's  teaching. 

4.  For  the  Apostles  taught  Confession^  as  a  mean? 
of  pardon.     Thus,  St.  John  says  :   "  If  we  say  we 


»  John  XX.  21,  22,  26. 


3  Matt  xviil  18. 


8  Acta  xlx.  10, 18. 


348 


PENANCE — ^V. 


\|l!  ; ! 


have  no  sin,  we  deceive  Qurselves"  (i.  e.,  it  is  a  self- 
delusion,  if  we  expect  pardon  without  complying 
with  the  necessary  condition  of  confession);  but  "if 
we  confess  our  sins,  God  is  faithful  and  just  to  for- 
give us  our  sins,  and  to  cleanse  us  from  all  iiiiqui- 
ty." » 

St.  James  likewise  says :  "  Confess  therefore  your 
sins  one  to  another,  and  pray  one  for  another,  that 
you  may  be  saved." ^  He  iiad  just  directed  that  the 
Priest  should  be  called  in  to  the  sick,  and  had  said 
that  their  sins  should  be  forgiven  throuijh  his  minis- 
try:  "Confess  therefore  your  sins  to  him,  *•  that  you 
may  bo  saved ;"  because  this  is  a  means  and  necessary 
condition  of  reconciliation. 

St.  Paul  also,  speaking  of  the  reconciliation  of  sin- 
ners to  God,  clearly  shows  that  we  must  receive  it 
through  the  ministry  of  the  Priests.  For  the  Apostle 
says :  "  God  hath  reconciled  us  to  himself  by  Christ ; 
and  hath  given  to  us  the  ministry  of  {this)  reconcilia- 
tion. For  God  indeed  was  in  Christ,  reconciling  the 
world  to  hiinself ;. . .  .and  he  hath  placed  in  us  the 
WORD  OF  RECONCILIATION  (i.  c.,  the  words  of  absolu- 
tion). For  Christ  therefore  we  are  Ambassadors."^ 
If,  then,  we  would  have  part  in  this  reconciliation,  we 
must  apply  to  those  to  whom  alone  God  has  given  the 
ministry  of  it. 

Thus,  then,  even  from  Scripture  alone,  it  is  quite 
evident,  tha^  Confession  is  a  divine  institution — a  ne- 
cessary part  of  the  Sacrament  of  Penance — a  necessa- 
ry condition  of  reconciliation. 

5.  All  this  has  been  declared,  moreover,  by  the  in- 
fallible decision  of  the  Chuich.* 


» 1  John  1,  8,  9.         3  James  v.  16.  »  2  Cor.  v.  18  to  20. 

*  CuQc.  Trid.,  Sess.  14^  do  Poenit.,  cap.  5 ;  et  can.  6. 


PENANCE-r-V. 


349 


,,  it  is  a  self- 
It  complying 
sion);  but"if 
d  just  to  for- 
)m  all  iniqui- 

iherefore  your 
anotber,  that 
icted  that  the 
,  and  had  said 
ugh  his  minis- 
im,  *•  that  you  ; 
s  and  necessary 

ciliation  of  sin- 
must  receive  it 
For  the  Apostle 
^self  by  Christ ; 
this)  reconcilia' 
reconciling  the 
laced  IN  us  the 
ords  of  absolu- 
Ambussadors." 
conciliation,  we 
id  has  given  the 

llone,  it  is  quite 
istitution — a  ne- 
luce — a  necessa- 

jover,  by  the  in- 

loor.  V.  18  to  20. 
1 ;  et  can.  6. 


6.  The  Arguments,  which  have  been  already 
given,  are  greatly  confirmed  by  others,  drawn  from 
the  constant  practice  of  the  Church, — from  the  very 
nature  of  Confession^ — and  even  from  the  acknowi- 
eilgments  of  the  first  Ri^forraers,  after  they  had  abol- 
ished it,  and  had  seen  the  sad  consequences  of  its 
abolition.     For, 

Firsts  As  to  the  constant  practice  of  the 
Church,  the  necessity  of  Confession  is,  at  the  present 
time,  the  doctrine  and  practice  of  the  Catholic  Church 
universally ; — in  the  preceding  age  it  was  the  sarue  ; 
— and  so  it  has  been  in  every  age  up  to  the  Apostles. 
Secondly^  Even  the  very  nature  of  this  duty 
proves,  that  it  could  not  have  been  instituted  other- 
wise than  by  divine  authority.  Confession  is  a  duty 
so  painful  to  our  natural  feelings,  so  humiliating  to 
the  sinner,  that  no  human  power  could  ever  have 
succeeded  in  establishing  the  practice  of  it.  For 
instance,  suppose  it  to  have  been  introduced  at  any 
time  since  the  Apostles :  what  opposition,  what 
clamors,  what  outcries,  would  have  been  raised 
against  it  ?  Now,  we  have  no  accounts  of  any  such 
opposition  ;  and  why  ?  Because  it  was  instituted  by 
God  himself.  But  when  attempts  were  made  to 
abolish  it,  we  have  accounts  of  that. 

Thirdly,  We  have  even  the  acknowledgments 
of  the  Reformers  themselves  of  the  evil  consequences 
of  having  abolished  Confession.  For,  after  its  aboli- 
tion, we  hear  them  exclaiming,  that  all  restraints  of 
vice  seemed  to  be  removed  ;  that  the  passions  of  men 
were  let  loose,  &c.  :  "  The  world  grows  worse  and 
worse  (says  Luther),  and  becomes  more  wicked  every 
day.  Men  are  now  more  given  to  revenge,  more 
avaricious,  more  devoid  of  mercy,  less  modest,  and 

80 


350 


PENANCE — V. 


more  incorrigible;  *n  fine,  more  wicked,  than  in  the 
Papacy." '  "  Of  tl'.e  thousands  who  renounced  popery 
(says  Calvin),  hcv  few^  have  amended  their  lives  1 
Indeed,  what  else  did  the  greater  part  pretend  to, 
than,  by  shaking  off  the  yoke  of  superstition,  to  give 
themselves  more  liberty,  and  to  plunge  into  every 
kind  of  lasciviousness.""  "The  greater  part  of  the 
people  (says  Bucer),  seem  to  have  embraced  the 
Gospel  (by  which  he  means  the  Reformation),  only  to 
live  at  their  pleasure,  and  to  enjoy  their  lusts  and 
lawless  appetites  without  control."*  Indeed,  such 
were  the  sad  consequences  of  having  abolished  Con- 
fession, that  the  Protestants  of  Nuremberg  sent  an 
emba&sy  to  the  Emperor,  Charles  the  Fifth,  beggi'^^ 
him  to  re-establish  Confession  by  a  public  edict ;  *  but 
it  was  all  in  vain  ;  for  no  other  than  a  divine  author- 
ity could  establish  the  practice  of  Confession. 

II.  No  wonder  there  should  be  cause  for  such  com- 
plaints, when  we  consider  the  great  Advantages  of 
Confession,  and  in  these  we  see  the  wisdom  of  God 
in  giving  us  this  salutary  institution : 

1.  Confession  humbles  the  pride  of  the  sinner. 
Pride  leads  from  God  ;  it  is  the  first  principle  of  re- 
volt in  man  :  "The  beginning  of  the  pride  of  man,  is, 
to  fall  of  from  God  ; ....  for  pride  is  the  beginning 
of  all  sin." « 

Therefore,  by  appointing  Confession  as  a  necessary 
means  of  reconciliation,  God  strikes  at  the  very  joot 

^  Luth.  in  Postilla  sup.  1  Dotn.  Advent. ;  apud  Amicable  Discuss., 
Vol.  1,  letter  2,  append.  2,  p.  66. 

3  Calv.,  lib.  6,  de  Scand. :  aptid  Lingard's  Tracts,  p.  2S5,  edit.  1S13. 

3  Buc.  de  Kcgn.  Ghrisit.,  lib.  \,  cap.  4;  apud  Lingard's  Tracts,  ibid. 

*  Bergier,  Dictionnaire  de  Th6ol.,  art.  Oonfeanion  auriaulaire,  paragr. 
Plus  d'une/oia. 

<>  EcclL  X.  14, 15. 


PENANCE — V. 


351 


id,  than  in  the 
ounced  popery 
d  their  Uveal 
irt  pretend  to, 
rstition,  to  give 
ige  into  every 
ber  part  of  the 

embraced   the 

nation),  only  to 

their  lusts  and 

Indeed,  such 

abolished  Con-  ' 
eraberg  sent  an 
e  Fifth,  beggi'-^ 
iblic  edict;*  but 

a  divine  author- 
nfession. 

ise  for  such  com- 
Advantages  of 
e  wisdom  of  God 

of  the   sinner, 
principle  of  re- 
piide  of  man,  is, 
is  the  beginning 

an  as  a  necessary 
at  the  very  root 

wd  Amicable  Discuss., 

t8,p.2S5,edlt.l813. 
ngaid'8  Tracts,  Ibid. 


of  the  evil :  we  forsake  God  by  pride ;  we  must  re- 
turn to  him  by  humiliation. 

2.  Confession  is  a  means  of  furnishing  us  with  suit- 
nble  remedies  for  our  spiritual  disorders.  As,  when 
we  would  obtain  the  remedies  proper  for  the  cure  of 
bodily  diseases,  we  must  make  known  to  the  physi- 
cian the  symptoms  of  our  complaint ;  so,  (fee. 

3.  By  means  of  Confession,  we  obtain  direction  as 
to  when  we  may  or  ought  to  receive  the  Holy  Com- 
munion. 

4.  Confession  is  a  great  check  !o  vice :  the  very 
thought  of  having  to  confess  prevents  many  sins. 

5.  It  is  a  powerful  support  to  virtue :  the  snares  of 
the  enemy,  and  the  delusions  of  self-love,  are  thereby 
detected, — suitable  advice  is  obtained, — encourage- 
ment is  given  to  those  who  are  in  spiritual  difficul- 
ties, (fee. 

6.  Confession  promotes  the  good  of  society.  How 
many  enmities  are  thereby  cured. — injustices  repaired, 
and  frcruently  prevented, —  occasions  of  sin  quitted, 
— scandals  avoided,  vfec.  ? 

But  (yon  will  perhaps  say)  are  there  no  enmities, 
injustices,  scandals,  (fee,  among  Catholics.  Unhappi- 
ly, there  are  too  many  !  but,  among  what  kind  of 
Catholics?  Are  they  found  among  those  who  fre- 
quent, or  those  who  neglect  Confession  ?  Their  ex- 
ample, then,  proves  the  advantages  of  Confession.  It 
is  no  wonder,  therefoie,  that  the  Reformers  complained 
of  human  passions  being  let  loose — of  men  becoming 
every  day  worse  and  worse,  when  the  practice  of  Con- 
fession had  ceased  to  be  in  usi^  among  them. 

Conclusion. — I  have  now  shown  tiiat  Confession 
is  a  divine  institution,  and  an  essential  part  of  the 
Sacrament  of  Penance ;    and  have  described,  more- 


352 


pena:lWE — ^vi. 


over,  some  of  its  great  advantages  (acknowlp  itjcd 
even  by  its  veiy  adversaries).  I  have  yet  tv  explain 
what  kind  of  Oonfession  is  required  of  us,--hovv  :o 
prepare  for  it, — and  how  to  male  it. 


Instruction  LYII. 

PENANOG — VI. 

The  Qualities  of  Confemon  ; — General  Confession 8. 

What  is  Conjcmon  f — It,  is  to  accuse  ourselves  of  all  our  sins 
to  a  Piiest. 

What  ?/  (jTie.  mlfuUij  cmceal  a  mortal  sin  in  Confession  ? — He 
coTninUs  a  ^neat  sin  by  telling  a  lie  to  the  Holy  Ghost,  and 
malsi'.s  iiis  Confession  nothing  worth. 

What  must  we  do  t/iat  we  may  l&ive  out  no  sin  in  (hnfession  ? — 
We  must  carefully  examine  our  conscience  upon  the  Ten 
Commandments  and  the  seven  deadly  sins. 

Having  shown  the  Obligation  and  Advantages  of 
Confession,  I  have  now  to  explain  its  necessary  Qual- 
ities. I  will  show,  likewise,  when  a  General  Confes- 
sion is  required  ;  and  how  it  is  to  be  made. 

I.  As  to  the  necessary  Qualities  of  Confession,  it 
must  be. 

1.  Humble. — Your  Concession  should  be  accom- 
panied with  a  sense  of  your  misery — you  should 
confess  as  a  criminal  who  is  conscious  of  his  guilt : 
you  are  not  to  throw  the  fault  on  others,  nor  to  seek 
excuses,  as  Adam  and  Eve  did  in  Paradise  :  "Adam 
said  :  Tlie  woman  gave  me  of  the  tree,  and  I  did  eat. 
And  she  answered  :  The  serpent  deceived  inn,  and  I 
did  eat."'  You  should  receive,  in  an  humble  and 
obedient  spirit,  the  advice  and  direction  given  by 
your  Confessor  :  "  He  that  heareth  yoa,  heareth  me." 

1  Gen.  iii.  12, 18. 


PENANCE — VI. 


353 


yet  t*>  expi<an 


2.  Entire.- 
your  sins,   at 


>f  us,--l'^w  '-' 


al  Confessions. 
1  vea  of  all  our  sins  1 

in  Confession?— Be 
e  Holy  Ghost,  and 

sin  in  (hnfession?— 
nee  upon  the  Ten 

IS. 

d  Advantages  of 

1  necessary  Qual- 

Geneval  Confes- 

matle. 

of  Confession,  it 

boukl   be  accom- 
[e,.y — you   should 
ous  ot'  liis  g-uilt : 
thera.  nor  to  seek 
al•adi^^^'  :  "  Adam 
ee,  and  I  dn\  eat. 
•eived  nie,  and  1 
an  liuinble  and 
rection   given  bjr 
you,  heaieth  me.' 


-Your  Confession  mnst  contain  all 
least  all  that  are  mortal; — and  the 
number  of  each  kind  ;  together  with  all  such  circum- 
stances as  change  the  r.?ture  of  any  sin  ; — and  you 
should  make  it  your  practice,  moreover,  to  mention 
those  circumstances  whi-^-h  considerably  aggravate 
the  guilt  of  your  sins.  Therefore,  you  must  examine 
your  conscience  diligently,  and  confess  all  that  you 
recollect ;  but  if,  after  a  diligent  examination  you 
cannot  recollect  all  your  sins,  you  need  not  be  uneasy 
about  that,  because  the  i  absolution  will  extend  to 
those  sins  which  you  cannot  call  to  mind.  If,  with 
regard  to  any  sin,  you  have  a  real  doubt,  as  to  wheth- 
er you  committed,  it  or  not,  or  whether  it  was  mor- 
tal ;'  and  still  more,  if,  being  certain  of  the  sin,  both 
as  to  the  fact  of  its  commission  and  the  mortal  de- 
gree of  its  guilt,  you  have  a  reasonable  doubt  of  hav- 
ing omitted  to  confess  it;  you  should  (and  in  the 
larit  case  you  must)  confess  the  sin,  about  which  you 
have  any  such  doubts;  not  indeed  absolutely,  as  if  it 
were  certain,  but  specifying  your  doubt.  (But  if,  on 
account  of  beino-  scrupulous,  you  receive  a  different 
rule  from  your  Director,  you  should  fearlessly  follow 
it,  by  confessing  only  such  sins  as  are  certain — certain 
that  you  have  committed  them, — certain  that  they 
are  mortal, — and  certain  that  they  have  not  been  al- 
ready confessed.) 

To  omit  any  mortal  sin,  through  want  of  due  ex- 
amination of  conscience,  or  wilfully  and  knowingly  to 
conceal  any,  would  render  the  absolution  invalid  and 

'  "CsBterum  in  praxi  (ordinarie  loquendo)  omntno  snadenda  est  Poenl- 
tentibiis  oonfossio  iriortaiinin  tain  negative quam  positive  dul>ioriini.  cum 
ill  nriiinHri6  pmsit  ad  oonscientiie  tranquillltiitem.  Dixi  nrdinnrie,  nam 
8cnipiilo»i  oniiiino  eximi  debent  ab  ohligatiune  conflttMuli  |>eccata<liibia" 
—S.  Alph.  Lig.f  Tluol.  Mor.,  lib.  6,  tract.  4,  n.  476 ;  et  vide  n.  477. 

30« 


354 


PENANCE — VI. 


sacrilegious.  It  is  to  be  feared  tliat  many,  through  a 
false  shame,  yield  to  the  temptation  of  concealing 
their  sins :  they  are  asliained  to  confess  with  repent- 
ance, what  they  are  not  ashamed  to  t'ike  pleasure  in 


committing. 


Such  false  Penitents  should  remember,  that  they 
add  very  considerably  to  their  guilt :  for  they  add 
the  criintj  of  hypocrisy, — of  telling  a  deliberate  lie  to 
the  Holy  Ghosi, — and  of  a  sacrilegious  Confession, 
followed  generally  by  a  sacrilegious  Communion. 
They  should  remember  the  terrible  consequences  of| 
sacrilege,  as  exemplified  in  Baltassar,' — in  Antio-  ' 
chus,'^ — in  Judas,' — in  Ananias  and  Saphira.*  False 
Penitents  may  deceive  the  Priest;,  but  they  cannot 
deceive  God. 

To  conceal  sins  in  Confession,  is  the  greatest  act  of 
folly  :  because  you  must  confess  them  sooner  or  later, 
or  else  die  in  the  guilt  of  them:  and,  in  the  mean 
time,  your  life  will  be  miserable,  because  your  con- 
science will  be  troubled. 

By  concealing  your  sins  now  from  only  one  person, 
the  consequence  will  be,  that,  at  the  last  day,  they 
must  be  exposed  to  the  whole  world. 

\^E.iplain  the  inviolable  nature  of  the  seal  of  Confes- 
sion^ 

3.  Sincere. — What  hjis  just  been  said  of  wilfully 
concealing  sins,  is  to  be  said  also  oi  wilfully  disguising 
or  excusing  them.  They  should  be  leclared  just  as 
they  are,  without  increafing  or  diminishing  them: 
what  is  certain,  should  be  confessed  as  being  certain, 
that  is  to  say,  it  should  be  declared  absolutely  ;  and 
what  is  fl?0M6{/w/,  should  be  represented  as  being  such. 


1  Dan.  V. 
a  2  Mac.  ix. 


»  Matt  xxvU.  8  to  6. 
Acts  L  16, 18.  . 


«  Acts  V.  1  to  1 


PENANCE — VI. 


355 


ly,  through  ft 
ot'  concealing 
i  with  vepent- 
Ue  pleasure  in 

ber,  that  they 
for  they  add 
eliberate  lie  to 
us  Confession, 
5   Communion, 
onsequences  of  ^ 
ir,'^ — in    Antio- 
aphira.*     False 
ut  they  cannot 

e  greatest  act  of 
sooner  or  later, 
id,  in  the  mean 
jause  your  con- 
only  one  person, 
last  day,  they 

le  seal  of  Confes- 

said  of  wilfully 
Ifally  dhguising  • 
eclared  just  as 
iuishing  them: 
being  certain, 
ahsolutely;  and 
d  as  being  such. 

♦  Acts  V.  1  to  1 


IS 


You  should  yndeavor  to  lay  open  the  stnte  of  your 
conscience,  as  correctly  as  you  know  it  '   airself. 

4.  Simple. — Confession  should  be  confined  to  vour 
sins  ;  find  not  b«  mixed  np  with  the  recital  of  such 
circumstances,  as  have  nothing  to  do  with  the  state 
of  ycur  conscience.  Yon  should  avoid  making  known 
any  other  person  who  may  be  concerned  in  the  sins 
you  confess. 

II.  Gknbkal  Conpkssion. — There  are  two  kinds 
of  Confession,  viz.,  Particular,  i.  e.,  of  the  sins  com- 
mitted since  the  last  Confession  ; — and  General,  i.  e., 
either  of  one's  whole  life,  or  including  several  particu- 
lar Confessions. 

When  is  a  General  Confession  necessary  ? — 
when  is  it  usejd? — and  when  is  it  hurtful? 

Firsts  It  is  NECESSARY  for  those  who  have  made  had 
Confessions  ;  i.  e.,  who  have  been  wanting  in  the  ne- 
cessary integrity^  sorrow,  or  resolution. 

If  your  cons(;ience  testifies,  that  you  havTe  always 
examined  carefully, — confessed  sincerely, — employed 
diligently  the  proper  means  of  exciting  sorrow  for 
your  sins,  and  a  resolution  of  avoiding  them  in  future, 
— and  above  all,  if  actual  amendment  gives  reason  to 
believe,  that  you  really  had  such  sorrow  and  resolu- 
tion ;  then  thank  God — a  General  Confession  is  not 
necessary  for  you.  But  if,  on  the  contrary,  you 
find  that  you  have  been  really  wanting  in  any  of 
these  points,  you  have  then  sufficient  reason  to  be 
alarmed. 

There  are  Eight  Classes  of  persons,  who  are  under 
a  necessity  of  making  a  General  Confession  : 

1.  All  those  who  have  wilfully  concealed  any  mor- 
tal sin,  through  fear,  shame,  or  inditference  ; — 

2.  Those  who,  instead  of  having  used   sufficient 


356 


PE2JAN0E — VI. 


:i  I 


diligence,  have  been  grossly  nogiigent,  in  the  exami- 
nation of  their  conscience ; — 

3.  Those  who  have  lived  in  gross  and  culpable  ig- 
norance of  the  necessary  points  of  Faith  and  Prac- 

^tice; — 

4.  Those  who  have  confessed  without  sincere  re- 
pentance for  the  past,  or  ajirm  resolution  to  avoid  sin, 
and  the  occasions  of  it,  in  hiture  ; — 

5.  Those  who  have  continued  both  to  go  to  Con- 
fession ;  and  to  live  also  in  immediate  occasions  of  sin, 
which  they  could  bat  would  not  avoid  ;  i 

6.  Those   who   have   neglected   restitution,  when ' 
they  had  the  power  and  opportunity  of  making  it ; — 

7.  Those  who  have  continued  in  vicious  habits^ 
without  employing  the  ordinary  and  prescribed  means 
of  correcting  them  ; — 

8.  Those  who  have  continued,  after  their  Confes- 
sions (the  same  as  before),  to  live  on  in  enmity,  hatred, 
malice,  he. 

The  Confessions  of  all  such  persons  have  been  bad, 
for  want  of  proper  dispositions ;  and  mv.st  be  repaired 
by  a  General  Confession.  (Examine  what  your  Con- 
fessions have  been.) 

Secondly^  A  General  Confession  is  useful  to 
those  who  have  been  leading  a  tepid  life.  It  is  fre- 
quently (for  such  persons)  the  beginning  of  a  new 
life :  the  reason  is,  because  it  humbles  them  in  their 
own  eyes, — moves  them  to  greater  sorrow  for  their 
sins,  and  to  a  more  determined  resolution  of  avoiding 
them, — and  it  gives  an  impulse  to  general  fervor  in 
taking  proper  means  both  of  rooting  out  all  vicious 
habits,  and  of  advancin,,  in  virtue.  But  its  greatest 
utility  and  consolation  ar6  experienced  on  the  death- 
bed :  for  who  would  not  then  rejoice  at  having  put 


PENANCE — ^VI. 


867 


n  the  exami- 

i  culpable  ig- 
ith  and  Frac- 

out  sincere  rs- 
m  to  avoid  sin, 

to  go  to  Oon- 
occasiona  of  sin, 

• 

islitution,  when' 
>t'  making  it  ;-— 
vicious  hahitSy 
prescribed  means 

er  theiv  Confes- 
1  enmity,  hatred, 

have  been  bad, 
'.v.st  be  repaired 
[What  yom'  Con- 
is     USEFUL     to 

life.     It  is  f»e- 
Inning  of  a  new 
les  them  in  their 
I  sorrow  tor  their 
ition  of  avoiding 
reneral  fervor  in 
^  out  all  vicious 
But  its  greatest 
id  on  the  deatb- 
•e  at  having  put 


his  house  in  order,  while  in  health  ?  What  a  comfort 
to  have  done  so !  because  it  is  the  time  then  (not  to 
begin  to  prepare,  but)  to  be  prepared.  Before  you 
sleep  to-niglit,  imagine  yourself  on  yowr  death-bed  ; 
and  think  what  you  would  wish  then  to  have  done, 
and  do  that  now. 

Thirdly,  Though  necessary  for  many,  and  vseful  to 
others,  there  are  some  to  whom  a  General  Confession 
would  be  vertj  injukious,  viz.,  scrupulous  and  over- 
timid  persons,  who  frequently  wish  to  majce  a  General 
Confession,  vainly  and  presumptuously  imagining  that 
they  will  then  be  satisfikd.  Such  persons  should 
be  satisfied  with  tlie  decision  of  their  Director ;  to  do 
otherwise,  is  not  piety,  but  obstinacy,  and  pride^  and 
delusion; — it  is  not  obeying  God,  but  the  inspira- 
tions of  the  devil.  They  can  have  nothing  to  fear 
in  obeying  an  order  established  by  God,  and  which  he 
requires  to  be  obeyed  as  himself:  they  must  not 
proudly  set  up  their  own  fancies  «gainst  the  decisions 
of  tlieir  Director. 

III.  How  is  a  General  Confession  to  be  made? 
The  devil  will  represent  it  as  impossible ;  and  will 
perhaps  lead  you  to  exclaim  :  "  How  can  I  make  a 
suflicient  examination  ?  How  can  I  recall  to  ray 
mind  all  the  sins  of  ten  or  twenty  or  thirty  years  ?" 
But  tlie  ditiiciilty  is  not  so  great  as  it  appeal's  to  be. 

For,  in  a  General  Confession,  it  is  not  necessary  to 
examine  venial  sins  in  particular;  it  is  sufficient  to 
accuse  one's  self  of  them  in  general.  You  need  only 
examine  mortal  sins  :  and 

Your  mortal  sins  have  either  been  habitual  or  not. 
If  habitual,  you  cannot  know  the  number  of  times; 
but  you  can  say,  about  how  long  you  had  the  habit, 
—about  how  often  you  fell  in  the  day,  week,  month, 


f 


ri 


,V'i;:::U 


^M' 


III' 


858 


PENANCE — VII. 


or  year, — and  whether  tlie  habit  was  interrupted  by 
periods  of  amendment,  and  about  how  long  those 
periods  were. 

U,  instead  of  being  habitual,  the  sins  were  but 
seldom  committed ;  then  it  is  not  very  difficult  to 
make  out  the  number  of  times,  or  somewhere  about 
it.  St.  Thomas  says :  "  In  Confession,  no  more  is 
required  from  man  than  he  is  able  [i.  e.,  morally  able] 
to  do."  You  will  receive  great  assistance  from  your 
Confessor;  and  much  more  from  God,  to  whom 
you  should  apply  for  it  by  frequent  and  fervent 
prayer.  » 


Instruction  LVIII. 

PKNANOB — VII. 

Preparation  for  Confession. 

Wiiot  is  Confession  ? — It  is  to  accuse  ourselves  of  all  our  sins 
to  a  Priest. 

What  if  one  unlfully  conceal  a  mortal  sin  in  Confession  ? — He 
commits  a  great  sin  by  telling  a  lie  to  the  Holy  Ghost,  and 
makes  his  Confession  nothing  worth. 

What  miust  we  do  that  we  may  leave  out  no  sin  in  Confession  ?— 
We  must  carefully  examine  our  consciences  upon  the  Ten 
Commandments  and  the  seven  deadly  sins. 

How  m^tny  things  then  have  we  to  do,  by  way  of  preparation  for 
Confession .' — Four  things :  la/,  We  must  heartily  pray  to 
God  for  his  grace  to  help  us ; — 'Idly,  We  must  carefully  ex- 
amine our  conscience  ; — 3rf/y,  We  must  beg  pardon  of  God, 
and  be  very  sorry  from  our  hearts  for  offending  him  ;  — and 
4</<Zy,  We  must  resolve  to  renounce  our  sins,  and  to  begin  a 
new  life  for  the  future. 

To  obtain  a  reconciliation  with  God,  we  must  con- 
fess our  sins  truly ^ — we  must  repent  of  them  sincerely, 
— and   we  must  resolve  firmly  to  amend   our  life. 


PENANCK — ^Vn. 


359 


But  wc  cannot  do  so  unless  we  know  what  we  have 
to  confess,  to  lament,  and  to  amend. '  Therefore,  we 
must  examine,  all  our  thoughts,  desires,  words,  actions, 
and  omissions,  whereby  wc  have  violated  God's  law. 
I.  ITow  is  this  EXAMINATION  to  be  made? 

1.  We  should  begin  hy  imploring  light  from  above, 
to  know  our  sins.  For  we  are  too  apt  to  be  blind  to  our 
own  faults :  self-love  and  our  passions  naturally  prej- 
udice our  reason ;  and  the  false  maxims  of  the  world 
assist  in  deluding  us.  Hence,  we  should  pray  with 
St.  Augustine :  "Lord  give  me  grace  to  know  thee; 
and  give  me  grace  to  know  m.yselfr  Our  natural 
forgctifulness — the  fallibility  of  our  memory,  is  another 
reason  which  should  make  us  earnest,  like  holy  Job, 
in  our  petitions  for  the  divine  light,  to  enable  us  to 
know  the  true  state  of  our  consciences :  "  How  many 
(he  says)  are  mine  iniquities  and  sins?  make  me 
know  my  crimes  and  offences."  * 

2.  You  should  not  only  implore  the  divine  light  to 
know  your  sins ;  but  also  a  sincere  detestation  and 
sorrow  foi  them,  as  offences  to  God ;  and  a  firm  res- 
olution of  avoiding  them  during  the  remainder  of 
your  lives.  For  these  dispositions  are  necessary  for 
making  a  good  Confession,  and  they  should  properly 
accompany  the  examination  of  your  conscience ;  and 
as  they  are  gifts  of  God,  to  him  you  must  apply  for 
them. 

3.  Having  thus  prayed  to  God  for  his  light  and 
grace  to  help  you,  the  next  thing  is,  to  examine  the 
state  of  your  conscience,  by  considering  attentively 
and  diligently  what  you  have  committed  against  God 
in  thought,  word,  and  deed ;  examining  yourselves 
on  the  Commandments  of  God  and  his  Church, — on 

» Job  xliL  2a 


360 


PENANCE — ^Vn. 


the  seven  deadly  sins, — and  on  the  duties  of  your 
state  of  life.^     But, 

II.  How  much  TIME  and  diligence  must  he  given 
to  this  examination  ? 

1.  As  to  diligence,  you  should  employ  as  much  at- 
tention and  diligence  in  the  examination  of  your  con- 
science, as  prudence  would  require  you  to  give  to  any 
other  affair  of  great  importance.  {^Example:  If  some 
one  had  unjustly  deprived  you  of  your  property,  and 
taken  possession  of  it  himself:  what  care  and  diligence 
you  would  employ  in  procuring  witnesses,  and  in, 
proving  your  right  to  the  property,  in  order  to  recover' 
your  possession  ?  Now,  apply  this  to  your  prepara- 
tion for  Confession :  Sin  has  robbed  you  of  sanctify- 
ing grace,  and  of  your  title  to  the  kingdom  of  heav- 
en :  and  absolution,  preceded  by  a  good  Confession, 
is  the  judical  act,  by  which  we  are  to  recover  both. 
What  care  and  diligence,  therefore,  you  ought  to  era- 
ploy  in  your  preparation  for  Confession,  which  is  an 
affair  of  so  great  importance  ?) 

2.  As  to  time,  no  universal  rule  can  be  given.  The 
length  of  time  which  should  bo  devoted  to  your  ex- 
amination of  conscience,  depends  very  much  on  the 
period  which  has  elapsed  since  your  Confession ;  anc^ 
on  the  kind  of  life  which  you  have  led. 

Very  little  time  is  sufficient  for  persons  of  a  timo- 
rous conscience,  who  go  frequently  to  Coniession. 
Such  persons  should  be  satisfied  with  the  time  point- 
ed out  for  them  by  their  Director. 


A; 


:i  "■■■-'' 


'  Every  person  Is  bound  to  know  the  daties  of  his  state  of  life:  who- 
ever, therefore,  is  grossly  ignorant  of  them,  must  make  that  ignorance  a 
mutter  of  Confession  ;  and  he  must  resolve,  moreover,  under  pain  of  sin, 
to  take  effectual  means  of  acquiring  a  sufficient  knowledge  or  Ids  duties. 
Ignorance  of  duties  cannot  excuse  a  person  for  transgressing  them,  when 
the  ignorance  proceeds  from  his  own  wilful  neglect. 


PENANCE — VII. 


861 


uties  of  your 

must  be  given 

J  as  much  at- 
n  of  your  con- 
to  give  to  any 
mple:  If  some 
r  property,  and 
re  and  diligence 
messes,  and   in, 
order  to  recover' 
)  your  prepara- 
you  of  sanctify- 
ngdom  of  keav- 
■ood  Confession, 
o  recover  both, 
ou  ought  to  era- 
ion,  which  is  an 

be  given.  The 
»ted  to  your  ex- 
•y  much   on  the 

[confession;  anc^ 

irsons  of  a  timo- 
to   ConiLtissioQ. 
the  time  point- 


IhisBtateof  life:  who- 
Vake  that  ignorance  ft 
ter,  umler  pain  of  m", 
howledge  of  his  dttties. 
Ssgressing  tbem,  wbeu 


A  much  longer  time  is  necessary  for  those  who 
have  lived  in  habits  of  sin,  and  who  confess  but  sel- 
dom.    Such  persons  should  enter  seriously  into  them- 
selves; and  be  diligent  in  striving  to  recollect  the 
places  where  they  have  been, — the  persons  with  whom 
they  have  had  intercourse, — and  the  employ  men  l.s  or 
pursuits  in  which  they  have  been  engaged,  since  their 
last    Confession;    for   such   recollections    will    assist 
very  much  in  bringing  to  mind  their  transgressions. 
They  should  give  themselves  a  reasonable  time  to 
discover  all  the  ditferent  kinds  of  sin,  which  they 
have  committed ;  the  number  of  each  kind ;  and  all 
those   circumstances   which   ought   to   be   confessed. 
For  it  is  not  sufficient  to  say,  as  some  do :  "  I  have 
cursed, — I  have   stolen, — I  have  told  lies, — I  have 
been  vexed,  &c. ;"  but  you  must  endeavor,  by  exami- 
nation, to  enable  yourselves  to  specify  both  the  num- 
ber of  your  sins,  and  the  extent  of  their  guilt.     It  is 
to  be  feared,  that  many  Penitents,  through  sloth  or 
self-love,  make  ver;^  careless  and  superficial  examina- 
tions. 

III.  When  you  have  finished  your  examination, 
seeing  then  your  sins  in  one  view^  endeavor  to  excite 
yourselves  to  Contrition  ; — earnestly  craving  pardon 
of  God  for  the  sins  which  you  find  you  have  com-- 
mitted,  and  resolving  firmly  that  you  will  never  com- 
mit them  any  more.  [See  the  Means  of  obtaining 
Contrition^  Instruc.  LIV.,  Sect.  III.,  pages  335,  336,. 
337.] 

Remember,  that,  to  form  a  firm  and  eflcacious  res- 
olution of  amendment,  is  a  very  important  point,  and 
a  necessary  part  of  true  sorrow :  many  Confessions 
are  bad  for  want  of  this ;  many,  v6ry  many  Penitents 
may  attribute  their  relapses  after  Confession  to  their 

31 


362 


PENANCE — ^Vin. 


m^i 


'i*t' 


defective  resolutions  of  amendment.  With  regard  to 
your  resolution,  therefore,  sound  your  heart — ask 
yourselves  the  question :  "  Am  I  resolved  sincerely^ 
firmly y  and  effi,caciously^  to  forsake  my  sins  ?  to  avoid 
the  occasions  of  them?  and  to  employ  the  proper 
means  for  these  purposes  ?" 

Beg  of  God  to  give  you  these  necessary  disposi- 
tions ;  implore  this  mercy  by  many  supplications,  and 
with  all  the  ardor  of  your  soul  :  "  Your  heavenly  Fa- 
ther will  give  the  good  spirit  to  them  that  ask  him  : 
....  Ask,  and  you  shall  receive."  '  "  Call  upon  me 
in  the  day  of  trouble,  and  I  will  deliver  thee."*  ' 


&t     ;fS:-'!' 


Instruction  LIX. 

PENANCE — VIII. 

Manner  of  mahing  Confession; — Absolution. 

What  is  the  Sacrament  of  Fenance  ? — Penance  is  a  Sacrament 
in  which,  by  the  Priest's  absolution,  joined  with  Contrition, 
Confession,  and  Satisfaction,  the  sins  are  forgiven  which  we 
have  committed  after  Baptism. 

What  is  Confession  9 — It  is  to  accuse  ourselves  of  all  our  sins 
to  a  Priest. 

After  having  made  all  necessary  preparation  (as 
described  in  the  last  Instruction),  you  may  then  go  to 
Confession ;  but  go  with  the  sentiments  and  disposi- 
tions of  the  humble  Publican — with  a  deep  sense  of 
your  guilt  and  unworthiness. 

I.  Manner  of  making  Confession. — Having  ar- 
rived at  the  Confessional,  kneel  down, — make  the 
Sign  of  the  Cross,- — and  ask  the  Priest's  blessing, 
saying:  " Pray,  Father,  give  me  your  blessing,  for  I 


» Luke  xi.  18, 9. 


«  Pa.  xllx.  16. 


':.».    -J  .' 


PENANCE — ^VIII. 


363 


selves  of  all  our  sins 


have  sinned."  Having  received  the  blessing,  say  the 
first  part  of  the  "  Conjiteor^''  as  far  as  "  through  my 
most  grievous  fault."  Then  say  how  long  it  is  since 
your  last  Confession, — and  whether  you  were  then 
absolved  or  not ; — after  this,  confess  all  the  sins  you 
can  recollect  (beginning  with  the  omissions  of  your 
past  Confessioh  and  of  the  obligations  then  pointed 
out,  if  there  have  been  any  such  omissions). 

Confess  with  great  humility,  with  truth,  candor, 
and  simplicity.  Answer  sincerely  the  questions  which 
your  Confessor  may  find  it  necessary  to  ask :  let  your 
disposition  and  endeavor  be,  to  lay  open  the  real 
state  of  your  :  juI. 

When  you  have  declared  all  that  you  had  to  con- 
fess, you  conclude  by  saying:  "For  these,  and  all 
other  my  sins  which  I  cannot  at  present  call  to  my 
remembrance,  I  am  heartily  sorry,  purpose  amend- 
ment for  the  future  ;  and  most  humbly  ask  pardon  of 
God,  and  penance  and  absolution  of  you,  my  Ghostly 
Father.  Therefore  I  beseech  the  Blessed  Mary,  ever 
a  Virgin,  &c." 

Receive  the  Penance,  enjoined  by  Vf.nr  Coniessor, 
in  the  same  penitential  disposition  as  ho'  \  Job  revieived 
the  afflictions  that  befell  him :  "  I  have  sinned,  and 
indeed  I  have  offended;  and  I  have  ^.i')*)  received 
what  I  have  deserved." ' 

While  your  Confessor  is  giving  you  direction,  do 
not  employ  yourselves  in  examining  whether  you 
have  forgotten  any  thing ;  but  listen  attentively  to 
what  he  is  saying,-.— strive  to  remember  it, — and  re- 
solve to  practise  what  he  advises. 

While  receiving  absolution,  renew,  with  great  fer- 
vor, youi»  Contrition  and  Resolution  of  amendment. 

»  Job  xxxlii.  27. 


364 


PENANCE — Vm. 


*til 


But   if  it  be  judged  expedient  to  defer  absolution, 
submit  humbly  to  the  decision. 

II.  Absolution. — Absolution  is  an  essential  part 
ci  the  Saeiament  of  Penance  :  it  is  the  siMitence  of 
pardon,  which  the  Priest  pronounces  in  tiie  name  and 
by  the  commission  of  Christ.  For  Christ  has  ap- 
pointed his  Priests  to  be  judges  of  consciences,  with 
power  to  absolve  or  nnt^  as  the  case  may  require: 
"  Whose  sins  you  shall  forgive^  they  are  forgiven 
them ;  and  whose  sins  you  shall  retain^  they  are  re- 
tained." '  Wherefore,  tlie  Priest  says :  "  /,  by  His 
authority,  absolve  thee  from  thy  sins,  in  the  name  o^ 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
When  a  Priest  absolves  a  Penitent,  he  does  so  as 
really  and  as  effectaaUy^  as  if  Christ  himself  pro- 
nounced ihe  absuhition  :  because  he  acts  in  His  name, 
and  by  His  authority  and  com*nission  (that  is  to 
say,  he  absolves  eflfectually,  if  the  Penitent  be  duly 
disposed). 

Can  a  Priest  give  or  refuse  absolution,  just  as  he 
pleases  ?  No  ;  Priests  are  not  the  masters,  but  "  the 
dispensers  of  the  mysteries  of  God."*  1'hey  must 
follow  the  rules  prescribed  by  the  Church  ;  and  must 
act,  to  the  best  of  their  judgment,  as  Christ  himself 
would  act;  otherwise  they  will  have  a  very  severe 
account  to  give.  {Example  :  A  Judge  must  pro- 
nounce sentence  according  to  the  laws.)  Christ  has 
given  power  to  absolve,  but  on  certain  conditions, 
viz.,  that  the  sinner  confess,  repent,  resolve,  and 
I"  in  a  disposition  to  satisfy.  When  the  Priest 
has  reason  to  believe,  that  any  one  of  these  is  want- 
ing, then  he  must  defer  absolution;  o'lierwise  hei 
would  ruin   both  his  own  soul  and  the  pen. Lent's  also. 


1  Jobs  XX.  28. 


a  1  Cor.  iv.  1. 


PENANCE — Vm. 


335 


fer  absolution, 

essential  part 
[le  sentence  of 

tlie  name  and 
Christ  bas  ap- 
nsciences,  with 

may  require: 
V  are  forgiven 
w,  they  are  re- 
s:  ''/,  by  His 
in  the  name  of 
e  Holy  Ghost." 

he  does  so  as 
st  himself  pro- 
ds in  Hiii  name, 
ion  (that  is  to 
enitent  be  duly 

ition,  just  as  he 
lasters,  but  "  the 
,"  ^    They   must 
uroh  ;  and  must 
s  Christ  himself 
e  a  very  severe 
udge  must  pro- 
wf.)     Clivist  has 
itain  corditiovis, 
n^    refiol'ie,    aiul 
hen    the    Priest 
^f  these  is  Nvant- 
n;  o'hervvise  hei 
e  peii.uent's  also. 

a  1  Cor.  iv.  1. 


You  sec,  then,  how  unreasonable  it  is  for  any  one  to 
take  it  ill,  when  absolution  is  obliged  to  be  deferred  : 
he  who  does  take  it  ill,  shows  thereby  groat  ignorance, 
and  proves  also  his  want  of  proper  dispositions ;  and 
he  shows,  therefore,  that  the  Priest  was  ri(/ht  in  refus- 
ing absolution.  In  such  dispositions,  the  absolution 
would  be  of  no  service  to  the  Penitent;  but,  on  the 
contrary,  it  would  add  to  his  sins  the  guilt  of  sacrilege. 
What  kinds  of  persons  must  be  re/used  absolution  ? 

1.  They  who  will  not  correct,  or  take  means  to  cor- 
rect, their  bad  habits,  cannot  be  absolved.  For  every 
sinner  must  resolve  to  employ  the  necessary  means  of 
amendment. 

2.  They  who  will  not  quit  and  avoid  the  imme- 
diate occasions  of  sin,  cannot  be  absolved.  [Explain 
what  is  meant  by  occasions  of  sin  ;  taking  for  exam- 
ples^ the  society  of  drunkards. — the  impure  acquaint- 
ance^— vicious  companions  in  general^ — bad  bqoks^ — 
dc]  No  one  can  be  a  true  Penitent,  unless  lie  re- 
solve to  avoid  the  immediate  occasions  of  sin  ;  for 
how  can  any  one  be  said  to  be  really  disposed  to 
forsake  sin,  if  he  will  continue  to  frequent  the  occa- 
sions that  lead  to  it  ?  "  He  that  loveth  the  danger 
shall  perish  in  it."'  "If  thy  right  eye  scandalize 
thee  (i.  e.,  cause  thee  to  offend  God),  pluck  it  out, 
and  cast  it  from  thee;.... and  if  thy  right  hand 
scandalize  thee,  cut  it  off,  and  cast  it  from  thee  :  for 
it  is  expedient  that  one  of  thy  members  should 
perish,  rather  than  that  thy  whole  body  go  into 
hell.'"'  By  these  words  we  are  given  to  understand, 
that  the  occasions  of  sin,  however  near  or  dear 
they  may  be  to  us,  must  be  renounced,  if  we  would 
escape  eternal  condemnation.     And  hence,  the  Ptitual 


1  Ecoll.  iii.  27. 


31« 


9  Matt  V.  29,  30. 


366 


PENANCE — IX. 


iiir"^ 


m 


■ «'.  ,i,. 


Kii  >■::,, 


positively  says  :  "  Let  not  the  Priest  absolve  those  who 
will  not  quit  the  immediate  occasions  of  sin^ 

3.  They  who  will  not  be  recoociled  to  their  ene- 
mies, are  likewise  incnpMble  of  receiving  absolution  : 
for  "if  you  will  not  forgive  men,  neither  will  your 
Father  forgive  you  your  offences." ' 

4.  Neither  can  they  be  absolved,  who  will  not 
(when  able)  make  restitution  or  rej>arHtion  for  the 
injustices  which  they  have  committed  against  their 
neighbor;  or  who  will  not  pay  their  just  debts, 

When  a  penitent  has  already  promised,  in  severali 
Confessions,  that  he  would  avoid  occasions, — would 
be  reconciled, — would  make  restitution,  &c. ;  but  has 
neglected,  after  each  Confession,  to  execute  those 
promises,  when  it  was  in  his  power  to  do  so ;  he 
cannot  expect  that  such  promises  will  be  again  relied 
on  ;  for  he  himself,  as  well  as  his  Confessor,  must  have 
sufficient  reason  to  suspect  (and  more  than  suspect) 
their  sincerity.  Such  a  penitent,  therefore,  must  ex- 
pect to  be  required  to ./«//?/ his  promises,  be/ore  he 
can  be  considered  as  being  sufficiently  disposed  for 
receiving  absolution. 


Instruction  LX. 

PENANCE — IX. 

Oil  Satisfaction. 

What  are  the  parts  of  Penance  ^  -Contrition,  Confession,  and 
Satisfaction. 

What  is  Satisfaction  ? — It  is  doing  the  Penance  given  us 
by  the  Priest. 

The  third  part  of  Penance  is  Satisfaction,  which 
consists  in  repairing  the  injury  done  to  God  by  sin. 

»  Mutt  vi.  15. 


pp:nance — IX. 


367 


iolve  those  who 


»» 


sin. 

[  to  their  ene- 
iig  absolution: 
ther  will  your 

who   will   not 
aration   for  the 
J   against  their 
list  debts, 
nised,  in  several^ 
casions,— would 
,D,  &c.;  but  has 
)   execute   those 
•  to  do  so;    be 
il  be  again  relied 
fessor,  must  have 
re  than  suspect) 
erefore,  must  ex- 
.mises,  before  he 
itly  disposed  for 


)n,  Confession,  and 
|e  Penance  given  us 

itisfaction,  which 
le  to  God  by  sin. 


The  true  Penitent  must  necessarily  be  disposed  to 
make  satisfaction  to  the  divine  justice,  even  when  the 
guilt  of  sin  is  remitted. 

Satisfaction  may  be  distinguished  into  vnlantartj 
and  sacramental.  That  satisfaction  is  callfd  volun- 
tary^ which  we  impose  upon  ourselves,  by  our  own 
free  will,  althouijh  it  be  strictlv  due  fioni  us:  saC' 
ramentdl  is  that  which  is  enjoined  by  the  Confessor, 
and  which  forms  a  part  of  the  Sacrament  of  Pen- 
ance. 

This,  as  to  its  principle^  or  the  disposition  required 
in  the  Penitent,  is  an  essential  part  of  the  Sacrament; 
and  inseparable  from  true  Contrition  (whether  perfect 
or  imperfect),  whereof  it  is  a  necessary  consequenC/e. 
But,  ax  to  its  acts^  or  the  actual  imposing  of  it  by  the 
Confessor,  and  its  actual  performaticc  by  the  Peni- 
tent, it  is  only  an  integral  part  of  the  Sacrament ; 
and  is  necessary  by  a  divine  precept :  we  cannot  re- 
ceive absolution,  without  being  disposed  to  satisfy 
God's  justice  ;  but  we  can  receive  it,  validly  and  wor- 
thily, before  we  have  actually  performed  the  satisfac- 
tion. As  to  its  effects^  sacramental  Penance  is  more 
efficacious,  than  that  which  is  voluntary,  in  expiating 
tlic  temporal  punishment  of  sin. 

1.  Can  we  offer  to  the  divine  justice  an  adequate 
satisfaction?  No,  not  of  oui selves:  for  sin  is  an  out- 
rage against  infinite  Majesty ;  and  man  cannot  offer 
any  atonement  of  his  own,  which  will  be  equal  to 
such  an  offence. 

But  have  we  any  means  of  offering  an  adequate 
Satisfaction  ?  Yes ;  we  have  the  expiatory  merits  of 
Christ,  which  God  is  pleased  to  accept  in  our  favor : 
but  then,  with  His  satisfaction,  we  must  join  our  oion 
penitential  works.      By  this  means,  we  can  supply, 


368 


PENANOE — IX. 


and  more  than  supply,  our  own  insufficiency ;  because 
the  merits  of  Christ  are  infinite. 

It  is  principally  in  the  Sacraments,  and  in  the  Sac- 
rifice of  the  Mass,  that  his  merits  are  applied  to  our 
souls,  and  made  over  to  us,  a«  if  they  were  our  own. 
This  application  is  a  pure  grace — a  pure  bounty,  on 
the  part  of  God.  But  one  condition  for  obtaining 
this  application  in  the  Sacranent  of  Penance,  is,  that 
we  be  in  a  real  disposition  to  do  penance  ourselves. 

II.  Does  divine  justice  require  us  to  make  satisfac- 
tion for  sin,  by  temporal  punishments,  even  after  its, 
guilt  and  eternal  punishment  have  been  remitted?' 
Yes ;  and  this  may  be  proved  l^y  a  number  of  exam- 
ples, recoided  in  the  Scriptures,  of  su(;h  satisfaction 
having  been  exacted  by  the  justice  of  God.  Thus, 
— Is^  In  punishment  of  Adam's  sin,  although  par- 
doned as  to  its  guilty  God  inflicted  upon  Adam  him- 
self severe  temporal  chastisements,  and  continues  still 
to  inflict  them  upon  all  his  posterity;"^ — 2(if/y,  Moses, 
for  his  sin  of  ditfidence,  which  he  committed  when  he 
struck  the  rock  twice,  was  punished,  after  his  furuive- 
ness,  by  not  being  allowed  to  enter  into  the  promised 
land;- — '^dbj^  David's  sin  of  vanity  in  numbering  the 
people,  was  punished,  after  his  repentanoe,  by  the 
destruction  of  70,000  of  his  subjects  by  pestilence;* — 
Athly^  And  his  sins  of  adultery  and  murder  \V(M-e  like- 
wise severely  punished,  after  the  Proplu^t  Nathan 
had  declared  tliat  their  guilt  was  remitted.''  If  this 
tempoial  punishment  be  not  discharged  here,  during 
life,  it  will  be  exacted  much  m>re  rigoiously  hereaf- 
ter, in  purgatory, 

III.  Besides    satisfying   for   the    temporal    punish- 


»  Gen.  lii.  17to'i4.      «  Num.  xx.  7  to  12. 
Kom.  V.  12.  Deut.  xxxii.  48  to  52. 


3  1  Par.  xxl,  9  to  14. 
*  2  Kius3  xii.  1?..  14. 


PENANCE — IX. 


369 


ency;  because 

,nd  in  the  Sac- 
applied  to  our 
were  our  own. 
ure  bounty,  on 
L  for  obtaining  ^ 
enance,  is,  that 
ice  ourselves. 
)  make  satisfac- 
i,  even  after  itSi 
aeen  remitted?' 
limber  of  exavn- 
ucli  satisfaction 
of  God.     Thus, 
I,  although  par- 
pon  Adiun  liivn- 
d  continues  still 
'» — 2dUj,  Moses, 
rnitted  when  he 
fter  his  furgive- 
,o  the  promised 
•numbering  the 
entan>;e,  by   the 
»y  pestilence;'^ — 
urder  were  like- 
'rophet   Nathan 
.nitted.-"      If  this 
red  here,  during 
gorously  hereat- 

jmporal    punish- 

3  1  Par.  xxl.  0  to  14 

4  2  Kings  xii.  V?u  U- 


ment  of  sin,  are  there  any  other  advantafjes  in  doing 
penance?  Yes  ;  there  are  many  very  great  advantages  : 

1.  It  is  a  preservative  against  sin  :  for  doing  pen- 
ance makes  us  carefid  in  avoidinjx  sin  ; — 

2.  It  keeps  us  humble,  by  constauiiy  reminding  us 
of  our  guilt ; — 

3.  It  cures  the  infirmities  which  sins  leave  in  the 
soul,  viz.,  the  spiritual  weakness,  languor  of  soul,  and 
repugnance  to  spiritual  exercises,  which  sins  produce; 
and  it  renders  the  soul  more  active  and  strung,  moro 
fervent  and  spiritual ; — 

4.  It  weakens  the  force  of  our  evil  inclinations  or 
passions;  and  destroys  bad  habits  by  contrary  prac- 
tices ; — 

6.  It  disarms  the  anger  of  God,  provoke.l  by  our 
sins.'  {Example  of  Achah :  "And  when  Achab  had 
heard  these  words,  he  put  hair-cloth  upon  his  flesh, 
and  fasted,  and  slept  in  sack-cloth.  And  the  word  of 
the  Lord  came  to  Elias,  saying :  Hast  thou  not  seen 
Achab  humbled  before  me  ?  therefore,  because  he 
hath  humbled  himself  for  my  sake,  I  will  not  bi  ing  the 
evil  in  his  days."*  Example  of  the  JVinivites  :  By 
fasting  in  sack-cloth  and  ashes,  they  saved  themselves 
and  their  city  from  the  threatened  destruction) ; — ' 

6.  It  makes  our  life  more  conformable  to.  that  of 
Christ ;— * 

Y.  It  increases  our  merit,  and  will  add  to  our  future 
glory;— 

8.  It  brings  spiritual  consolations,  and  confidence ; 
3specially  at  the  approaches  of  death :  for  what 
a  comfort  it  will  then  be,  to  have  led  a  penitential 
life ! 


*  Jer.  xvlii.  8. 

»  8  Kings  xxl.  27,  28,  29. 


s  Jonas  iil. 

4  Se«  Horn.  viii.  29. 


U*; 


370 


PENANCE — IX. 


IV.  Wliat  is  the  extmt  of  th(3  temporal  punishments 
which  may  remain  due  to  sin,  after  its  ^ruilt  and  eter- 
nal punishment  have  been  forgiven  ?  Their  extent  is 
raucli  greater  than  many  Penitents  iimigine.  The 
Council  of  Trent  teaches,  that  the  satisfactions,  eu- 
'joined  by  Confessors,  shonid  bear  some  proportion  to 
the  criiTies  and  ability  of  the  Penitents:  " Tli<, refore 
the  Priests  of  the  Lord  ought,  as  far  as  the  spirit  and 
prudence  shall  suggest,  to  enjoin  salutary  and  suitable 
satisfactions,  according  to  the  quality  of  the  crimes 
and  ability  of  the  Penitents ;  lest,  if  haply  they .  .  .deal 
too  indulgently  with  Penitents,  by  enjoining  certaiui 
very  light  works  for  very  grievous  crimes,  they  be  made 
partakers  of  other  njcn's  sins.  But  let  them  have  in 
view,  that  the  satisfaction,  which  they  injpose,  be  not 
only  for  the  preservation  of  a  new  life,. .  .but  also  for 
the  avonjjjing  and  punishing  of  past  sins."'  And  the 
pracs<cf!  <.f  the  primitive  Church,  as  recorded  in  the 
Po?':,krit5ni  Canons,  may  serve  to  give  us  some  idea  of 
the  sairsfactions,  which,  in  those  days,  the  Cliurch  re- 
quired as  bearing  some  proportion  "to  the  quality  of 
the  crimes  and  ability  of  the  Penitents."  No  niore 
was  required  of  Penitents  in  those  first  ages,  than  was 
justly  and  strictly  due;  nor  indeed  so  much;  and 
what  was  due  then^  is  due  noio  ;  because  the  divine 
justice  is  essentially  the  same  at  all  times. 

That  you  may  see  n'.iat  the  ancient  penances  were, 
I  will  quote  some  few  of  the  Penitential  Canons  : 

1.  They  who  had  denied  the  Faith,  even  though  it 
were  to  save  their  life,  were  required  to  do  peuauce 
ten  years. 

2.  They  who  had  joined  in  Pagan  worship,  two 
years.  \ 

*  Cone  Trid.,  Sess,  14,  de  Poen.  ,  cap.  8. 


PENANCE — IX. 


371 


:  punishments 
;uilt  aial  t'tey- 
iieiv  extent  is 
ungine.     The 
isfactions,  eu- 
pi'opoition  to 
s:  "Tl»<'vetbrc 
the  Bpivit  and 
ry  and  suitable 
of  the  crimes 
.ly  they. .  .deal 
joiniii'f^  certain  1 
s,  they  be  made 
t  them  have  iu 
iuipose,  be  not 
,..  .bnt  also  for 
ns ."  ^      A.nd  the 
recorded  in  ihe 
us  some  idea  ot 
the  Chur<}h  rc- 
0  the  quality  of 
nts."     No  more 
St  ^.ges,  than  was 
so  much ;  and 
;ause  the  divine 

jmes. 

t  penances  were, 
tial  Canons : 
1,  even  though  it 
to  do  penance 

ran  worship,  two 


cap.  8. 


3.  T^iey  who  had  taken  a  false  oath,  fortf/  dai/s  on 
bread  and  water. 

4.  They  who  had  broken  a  fast,  twenty  days  on 
bread  and  water. 

5.  Tliey  who  had  cursed  their  pnr*  ''orty  days, 

6.  They  who  had  struck  their  p,.  years. 

7.  They  who  had  done  an  injury  -arcnts, 
three  years. 

Similar  penances  were  inflicted  for  other  mortal 
sins;  and,  in  some  cases,  the  penance  was  for  life. 

It  may  be  asked  :  "  Why  are  less  penances  enjoined 
now;  seeing  that  sin  requires,  at  all  times,  the  same 
atonement?"  Because  the  spirit  of  fervor  is  relaxed  ; 
the  faith  of  Christians  is  less  lively;  and  the  Churoh  has 
accommodated  herself  to  the  weakness  of  her  children, 
lest,  if  a  severer  penance  were  now  enjoined,  they  should 
become  guilty  of  mortal  sin  by  neglecting  to  perform 
it,  and  so  change  the  temporal  punishment  into  one  that 
is  eternal.  The  penance  enjomed  now,  is  not  considered 
as  being  suffcient  to  expiate  the  whole  tempoi  il  pun- 
ishment; hence,  the  Priest  says:  "And  the  rest  I 
leave  to  the  merits  of  Christ,  and  to  your  own  pious 
endeavors."  But  even  at  the  present  time,  the  Church 
admonishes  her  Pastors  to  impose  pi.* nances,  "  as  far  as 
the  spirit  and  prudence  shall  suggest,  according  to  the 
quality  of  the  crimes  and  ability  of  the  Penitents,  lest 
they  be  made  partakers  of  other  men's  sins."' 

V.  Must  the  Penitent  accept  ajust  penance?  Yes;  un- 
less it  be  incompatible  with  his  state  or  circumstances. 
Must  he  perform  it  ?  Yes ;  because  it  is  an  integral 
part  of  the  Sacrament  of  Penance,  and  required  by  di- 
vine precept :  it  would  be  a  sin  to  neglect  it  wilfully. 

The  penance,  enjoined  in  Confession,  should  be  per- 

i  Cona  Trid.,  Sess.  U,  de  Poenit.  cap,  8. 


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^:V^ 


'^ 


^  i^. 


372 


PENANOB — ^IX. 


formed  at  the  time  and  in  the  manner  prescribed ; — it 
should  be  performed  with  devotion, — in  a  spirit  of  pen- 
ance,— andi.also  in  a  state  of  grace  or  repentance,  be- 
cause otherwise  it  would  lose  its  efficacy  as  a  means  of 
expiation. 

VI.  Is  there  an  obligation  to  do  more  penance  than 
that  which  is  enjoined  in  Confession?  St.  Thomas 
says  :  "  If  the  Priest  impose  a  less  penance  than  the 
sins  deserve,  the  Penitent  is  obliged  to  do  more  ;  and 
if  he  neglect  to  do  it  in  this  life,  he  must  suffer  it  in 
purgatory." '  The  same  (as  has  been  already  observe 
ed)  is  intimated  by  the  Confessor,  when,  after  enjoin- 
ing the  penance,  he  immediately  adds :  ."  And  the  rest 
1  leave  to  the  merits  of  Christ,  and  to  your  own  pious 
endeavors^ 

What  are  the  ^^pious  endeavors^''  whereby  that 
deficiency  may  be  supplied  ?  It  may  be  supplied  by 
Prayer, — Alms-deeds, — and  Fasting. 

1.  By  Prayer: — by  many  and  fervent  supplications, 
offered  up  in  the  spirit  of  penance ; — by  hearing  Mass 
in  the  same  spirit; — by  frequenting  the  Sacraments, — 
being  regular  and  diligent  in  meditation, — and  in  the 
general  and  particular  examinations  of  conscience. 

2.  By  Alms-deeds: — by  performing  the  works  of 
mercy,  corporal  and  spiritual,  in  a  spirit  of  penance. 

3.  By  Fasting : — by  observing  the  fasts  and  absti- 
nences commanded  by  the  Church; — and  by  voluntary 
mortifications  and  self-denials.  Is/,  of  the  body,  by  pri- 
vations in  eating,  drinking,  sleeping,  amusements,  and 
other  lawful  pleasures;  and  by  bearing  pains,  sick- 
ness, &c.,  in  the  spirit  of  penance ;  and  2dly,  of  the 
j)assioris,  by  denying  our  own  will ;  and  by-  patiently 
receiving  reprimands,  reproaches,  contradictions,  con- 

1  Qaodlib.  8,  art  1. 


PENANCE — IX. 


373 


cribed ; — it 

)irit  of  pen- 

intance,  be- 

a  means  of 

enance  tban 
St.  Thomas 
3ce  tban  the 
more;   and 
t  suffer  it  in 
pady  observ^ 
after  enjoin- 
t  And  the  rest 
)ur  own  pious 

;vbereby  that 
e  supplied  by 

supplications, 
learing  Mass 

sacraments, — • 

\^ — and  in  the 

conscience, 
the  works  of 
of  penance, 
asts  and  absti- 
d  by  voluntary 
,e  body,  by  pri- 
lusements,  and 
\g  pains,  sick- 
id  "Idly,  of  the 
d  by-  patiently 
•adictions,  con- 


tempt, humiliations,  injuries,  persecutions,  &e. ;  and 
all  this  in  a  spirit  of  penance — as  deserving  it. 

You  see,  from  all  this,  with  what  reason  the  Arch- 
angel Raphael  said  to  Tobias :  "  Prayer  is  good  with 
fasting  and  alms,  more  than  to  lay  up  treasures  of 
gold." ' 

To  animate  yourselves  to  fervor  in  these  penitential 
works. 

First^  Consider  the  divine  command  to  do  penance : 
"Bring  forth  therefore  fruits  worthy  of  penance;"' 
for  ''  except  you  do  penance,  you  shall  all  likewise 
perish."'  "The  kingdom  of  heaven  suffereth  vio- 
lence ;  and  the  violent  bear  it  away."*  "  They  that 
are  Christ's,  have  criicified  the  flesh  with  its  vices  and 
its  concupiscences." '^  "If  you  live  according  to  the 
flesh,  you  shall  die ;  but  if,  by  the  spirit,  you  mortify 
the  deeds  of  the  flesh,  you  shall  live."®  "  Be  con- 
verted, and  do  penance  for  all  your  iniquities;  and 
iniquity  shall  not  be  your  ruin."^ 

Secondly^  Consider  what  your  sins  have  deserved ; 
and  what  penance  the  souls  in  hell  or  in  purgatory 
would  do,  if  they  could  have  the  opportunity. 

Thirdly^  Consider  also  what  penance  the  first  Chris- 
tians did,  as  required  by  the  Penitential  Canons. 

Fourthly^  Consider,  moreover,  what  Christ  has  suf- 
fered for  the  expiation  of  sin. 

Such  considerations  can  hardly  fail  to  animate  you 
to  fervor  in  doing  penance. 

VII.  By  these  works  of  penance,  joined  with  an 
amendment  of  life,  you  have  the  surest  proof  of  the 
sincerity   of  your    repentance — of  your   Coniessious 


» Tobias  xli.  8. 
»  Luke  »i.  8. 
s  Luke  xiii.  8, 5. 


*  Matt  xl.  12. 
»  Gal.  V.  24. 

82 


•  Rom.  viil.  18. 
f  Ezech.  xviii.  80. 


374 


PENANCE — X. 


if 
I 


havino-  been  good  : — and  oh  !  what  joy  and  confidence 
will  this  practice  of  penance  give  you  at  the  hour  of 
your  death  !  4 

Always  bear  in  mind  these  words  of  St.  Augustine  : 
"We  must  either  do  penance  or  burn."  For  "all 
sin  must  necessarily  be  punished,  either  by  the  man 
PENITENT,  or  by  an  avenging  Ood :  would  you  that 
Jle  should  not  punish  you  ?   then  punish  yourselves." 


Instruction  LXI.  \ 

PENANCE — X. 

Indulgences:  Partial  and  Plenary; — the  Church  can 
grant  them; — her  Intention  in  granting  them  ;-—the 
Dispositions  and  Conditions  for  gaining  them ; — 
whence  they  derive  their  Efficacy. 

What  is  Satisfaction  f — It  is  doing  the  Penance  given  us  by 
the  Priest. 

What  is  an  Indulgence  ? — An  Indulgence  is  a  releasing  of  the 
temporal  punishment  which  often  lemai'  Hie  to  sin,  after 
its  guilt  has  been  admitted. 

In  explaining  the  Catholic  doctrine  on  Satisfaction, 
in  the  last  Instruction,  I  showed,  that,  besides  the 
guilt  and  eternal  punishment  of  sin,  there  is  a  tem- 
poral punishment  due  to  it; — that  this  temporal 
punishment  (as  many  S(triptural  examples  prove)  may 
and  often  does  remain  to  be  expiated,  after  the  guilt 
of  the  sin  has  been  remitted ; — that,  as  to  its  extent, 
the  debt  of  punishment  thus  justly  due  is  according 
to  the  quality  of  the  crimes  committed,  or  has  some 
proportion  to  their  number  and  enormity ;— that  the 
penance  enjoined  in  Confession,  is  much  less  than 
what  is  due ; — and  that,  if  the  deficiency  be  not  dis- 


PENANCE — X. 


375 


and  conficleTice 
at  the  hour  of 

St.  Augustine : 
•n."  For  "all 
er  by  the  man 
Yould  you  that 
lish  yourselves." 


^the  Church  can 
iting  them  ;—the 
'gaining  them; — 

jnance  given  \18  by 

is  a  releasing  of  the 
'ue  to  sin,  after 

e  on  Satisfaction, 
|that,  besides  the 
there  is  a  tern- 

Lt    this   temporal 

jples  prove)  may 
jd,  after  the  guilt 
fb,  as  to  its  extent, 
I  due  is  according 
|tted,  or  has  some 

►rmity ;— that  the 
much  less  than 

liency  be  not  dis- 


charged here,  during  life,  it  will  be  exacted  much 
more  rigorously  hereafter,  in  purgatory.  For  "we 
must  either  do  penance  or  burn." 

Is  there  any  means  of  obtaining  a  remission  of  this 
debt  of  temporal  punishment?  Yes;  by  the  applica- 
tion of  the  atoning  merits  of  Christ.  How  cai>  his 
merits  be  applied  for  this  purpose  ?  It  was  shown, 
in  the  last  Instructiou,  that  they  are  applied  in  the 
Sacrament  of  Penance ;  but  that,  even  then,  much 
may  still  remain  for  the  Penitejit  to  expiate  by  his 
owu  voluntary  works  of  penance :  but  there  is  an- 
other means,  viz.,  the  gaining  of  Indulgences^  where- 
by the  atoning  merits  of  Christ  may  be  efficaciously 
applied  for  the  discharge  even  of  the  whole  debt  of 
temporal  punishment  due  to  our  sins.  An  Indulgence 
does  not  regard  the  ffuilt  of  sin  at  all ;  but  only  the 
temporal  punishment  due  to  it. 

I.  Indulgences  may  be  either  partial  or  plenary. 
— A  Partial  Indulgence  is  one  which  remits  a  part 
only  of  the  temporal  punishment  due  to  sin — it  re- 
mits so  much  of  it  as  is  specified  in  the  grant  of  the 
Indulgence ;  as,  forty  days,  seven  years,  &c.  A  Plen- 
ary Indulgence  is  an  entire  remission  of  the  whole 
debt. 

The  ancient  Penitential  Canons  subjected  sinners  to 
long  and  severe  penances  :  for  some  sins,  the  penan- 
ces enjoined  were  of  many  years'  duration.  An  In- 
dulgence, when  granted  in  those  days,  meant,  if  Par- 
tial, a  remission  of  so  much  of  the  Canonical  Penance, 
and  of  the  temporal  punishment  corresponding  to  it, 
as  was. specified  in  the  Indulgence;  and,  if  P/r'wary, 
a  remission  of  the  whole  of  the  Canonical  Penance, 
and  of  all  the  corresponding  temporal  punishment. 

Although  the  Church  does  not  now  impose  those 


3Y6 


PENANCE — X. 


severe  penances,  yet  the  justice  of  God  requires  as 
mucli  atonement  now,  as  it  did  then.  How  tew  Pen- 
itents are  there,  who,  sin(re  tliey  first  came  to  the  use 
of  reason,  have  not  committed  sins,  which,  if  put  to- 
gether, would  require  many  years  of  penance  (accord- 
ing fo  the  ancient  Canons)  to  expiate  them  ?  Perhaps 
they  would  require  hundreds,  perhaps  even  many 
thousands  of  yeare.  How  much,  therefore,  would  re- 
main to  be  atoned  for  after  death,  unless  remitted  by 
Indulgences  ?  »Now,.  an  Indulgence  of  40  days,  of 
100  days,  of  7  years,  &c.,  means  a  remission  of  sd 
much  temporal  punishment,  as  would  be  expiated  by 
the  due  performance  of  the  Canonical  Penance  during 
80  many  days  or  years. 

Whereas,  a  Plenary  Indulgence  (as  now  granted) 
means  a  remission  of  the  wliole  debt  of  temporal  pun- 
ishment due  to  all  our  sins. 

II.  The  Church  has  power  to  grant  Indulgences, 
— Concerning  Indulgences,  the  Church  teaches  these 
two  things  : — l«i,,  That  she  has  received  from  Christ 
the  power  of  granting  them  ;  and,  2dly,  that  the  use 
of  them  is  very  salutary  to  Christian  people.' 

Proofs: — Christ  said  to  St.  Peter :  "And  I  will 
give  to  thee  the  keys  of  the  kingdom  of  heaven  :  and 
whatsoever  thou  shalt  bind  upon  earth,  it  shall  be 
bound  also  in  heaven ;  and  whatsoever  thou  shalt 
loose  upon  earth,  it  shall  be  loosed  also  in  heaven.'" 
And,  on  another  occasion,  he  said  to  all  the  Apostles : 
"Atnen  I  say  to  you,  whatsoever  you  shall  bind  upon 
earih,  shall  be  bound  also  in  heaven  ;  and  whatsoever 
you  shall  loose  upon  earth,  shall  be  loosed  also  in 
heaven."'  \ 

»  Cone.  Trid.,  Bess.  25,  de  Beform,  cap.  21.  deer,  de  Indiilgentiis. 
»  Matt.  xvi.  19.  3  Matt,  xviil.  18. 


PENANCE — X. 


3YT 


Here  the  power  of  binding  contains  the  power  of 
refusing  absolution,  when  the  case  requires  a  refusal ; 
and  also  of  imposing  penances  (when  absolution  is 
given),  to  satisfy  the  divine  justice :  the  power  of 
loosing  contains  the  power  of  absolving  the  really  peni- 
tent from  guilt;  and  also  from  temporal  punish- 
.  MENT,  for  just  reasons. 

,  Such  has  always  been  the  doctrine  and  practice  of 
I  the  Church,  from  the  time  of  the  Apostles  to  the 
I  present  day.  We  read,  in  the  New  Testament,  of 
St.  Paul  granting  an  Indulgence  to  one  of  the  faith- 
ful at  Corinth.  That  Corinthian  had  taken  his 
father's  wife ;  and  St.  Paul  exercised  the  power  of 
binding^  by  inflicting  a  penance,  and  by  excluding 
him  from  the  assemblies  of  the  faithful  till  he  had 
performed  it.'  The  Corinthian  submitted  with  sin- 
cere and  fervent  repentance;  and  the  following 
year,  St.  Paul  exercised  also  the  power  of  looaing^  by 
remitting  the  remainder  of  the  penance,  "  lest  such  a 
one  (he  said)  be  swallowed  up  with  over  much 
sorrow.  * 

We  know  that  it  was  the  practice  of  the  primitive 
Church,  to  impose  very  long  penances :  now,  at  th« 
breaking  out  of  a  persecution,  she  granted  Indul- 
gences to  the  more  fervent  of  the  Penitents,  by 
abridging  the  duration  of  their  Penance,  and  admit- 
ting them  to  the  Holy  Communion ;  thus  exercising, 
like  St.  Paul,  that  powei'  of  binding  and  loosing^ 
which  she  has  received  from  Christ.  Tha  Church, 
then,  has  the  power  of  granting  Indulgences. 

And  the  very  nature  and  ol^ect  of  Indulgences 
(namely,  to  lessen,  or  remove,  by  remission,  the 
debt  of  temporal  punishment),  prove  sufficiently  their 

» 1  Cor.  V.  3  2  Cor.  H.  7. 

82« 


378 


PENANCE — X. 


inestimable  advantages^  or  that   the  use  of  them  is 
very  salutary  to  Christian  people.  ' 

III.  Intention  of  the  Church  in  granting  Indul- 
gences.— Is  it  the  intention  of  the  Church  to  dispense, 
by  Indulgences,  from  the  obligation  of  doing  works 
of  penance?  No;  "It  never  was  the  intention  of 
the  Church  (says  Liebermann),  to  favor  the  sloth- 
ful negligence  of  Christians,  nor  to  exempt  them 
from  all  obligation  of  doing  penance,  against  that 
which  is  sjiid  :  ^  bring  forth  fruits  worthy  of  penance.^ 
Hence,  Indulgences  were  anciently  granted  to  suchl 
only  as  were  fervent  in  doing  works  of  penance. 
St.  Cyprian  ♦(TVac^.  de  Lapsis)  very  much  blames 
those,  who,  at  the  recommendations  of  the  martyrs 
admitted  Penitents  to  reconciliation  before  they  had 
done  penance :  *  Vain  and  false  peace  (he  says), 
dangerous  to  the  givers,  and  of  no  advantage  to  the 
rec^iveis.' " ' 

What,  then,  is  the  intention  of  the  Church  in 
granting  Indulgences  ?     Her  intention  is  this  : 

1.  To  assist  Penitents  of  good  will,  to  discharge 
their  debt  of  temporal  punishment,  by  supplying,  from 
thet  reasury  of  the  Church,  their  inability  and  insuf- 
ficiency. 

2.  To  excite  the  Faithful  to  greater  piety  and  love 
of  God.  And  indeed,  for  this  purpose,  certain  acts 
of  piety  and  religion  are  always  prescribed  and  re- 
quired as  necessary  conditions. 

IV.  Conditions  for  gaining  Indulgences. — What  is 
necessary  for  gaining  an  Indulgence,  especially  a 
Plenary  one  ? 

1.  It  is  necessary  to  be  in  the  state  of  Grace — 
free  from  the  guilt  of  mortal  sin  ;  at  least,  when  the 

1  Libermann,  de  Sacr.  F<Bnit,  cap.  4,  art.  8,  %  8,  quces.  5. 


PENANCE X. 


379 


'  them  is 

y   Jndul' 
dispense^ 
ng  works 
ention  of 
\iQ  slolh- 
iipt   them 
ainst  that 
f  penance! 
(1  to  such^ 
'  penance. 
;h   blames 
le  martyrs 
)  they  had 
(lie    says), 
iage  to  the 

Church  in 

lis: 

discharge 
lying,  tVom 

and  insuf- 

by  and  love 
Certain  acta 
id  and   re-, 

I  __What  is 
Ispecially  a 


last  condition  is  fulfilled.  For  without  this  dispo- 
sition, it  is  not  possible  to  gain  any  Indulgence. 
We  cannot  obtain  the  full  effect  of  a  Plenary  In- 
dulgence, without  being  free  from  the  guilt  of  o//  sin, 
both  mortal  and  venial ;  and  from  all  affection  to  any 
sin. 

2.  It  is  necessary  to  be  in  a  disposition  to  satisfy 
the  divine  justice ;  at  least,  by  performing  the  Sacra- 
mental  penance,  and  the  works  enjoined  in  the  grant 
of  the  Indulgence ;  and  by  offering  to  God  the  satia- 
factory  merits  of  Ohiist,  as  an  equivalent  for  the  re- 
mission which  is  granted  in  the  Indulgence. 

But  whether  it  be  necessary  to  be  in  the  actual 
disposition  to  satisfy  the  divine  justice,  as  fjir  as  we 
can,  by  our  own  penitential  works,  is  controverted 
among  Divines.  Some  assert  that  this  disposition  is 
necessary  for  gaining  the  effect  of  an  Indulgence; 
while  others  teach  the  contrary.  With  regard  to 
the  opinion,  which  asserts  that  the  actual  disposition 
to  satisfy,  by  our  own  penitential  works,  is  necessary 
for  gaining  Indulgences,  Bellarmine  says,  that  it  ia 
salutary  and  pious,  but  perhaps  not  true;  espt-K^'ly 
as  it  is  opposed  to  the  common  teaching  of  Diviius, 
But,  as  Liebermann  says,  "  This  is  certain^  that  both 
the  pious  use  of  Indulgences,  and  also  continual 
labor  in  doing  works  of  penance  and  satisfaction, 
cannot  be  sufficiently  recommended  to  the  Faithful. 
The  business  of  salvation  which  we  have  to  accom- 
plish, is  a  most  arduous  and  important  work.  He 
who  is  wise  will  choose  the  safer  way.  Now,  un- 
doubtedly, the  safer  way  is  this  :  to  be  so  intent  upon 
doing  works  of  penance,  as  if  no  remedy  were  to  be 
obtained  from  Indulgences ;  and  to  be  so  earnest  in 
gaining  Indulgences,  as  if  nothing  were  to  be  expect- 


380 


PENANCE — X. 


ed  from  our  own  works.    This  is  the  surest  way  to 
salvation.'* ' 

3.  It  is  necessary  to  perform  all  the  conditions 
prescribed,  faitlifnlly  and  devoutly,  and  with  an 
intention  of  gaining  the  Indulgence:  for  some  good 
works  are  always  required,  as  conditions — -is  some 
compensation  or  satisfaction  to  the  divine  justice,  for 
the  remission  granted.  (Such  as  prayers  tor  some 
public  and  important  purpose  ; — alms-deeds ; — visit- 
ing the  sick,  or  other  works  of  mercy ; — receiving 
the  Sacraments  of  Penance  and  Communion,  &c") 
No  Indulgence  can  be  gained,  unless  its  coiKlitions  bi 
duly  fulJiUed^  with  an  intentioii  of  gaining  it.  But  it 
is  not,  necessary  that  this  intention  be  actual;  for  a 
virtual  intention  is  sufficient,  i.  e.,  one  which  has  been 
actufil,  and  which  still  continues  virtually  to  exist. 
Hence,  it  would  be  a  sfilutary,  as  well  as  pious  prac- 
tice, to  form  an  actual  intention  every  morning  of 
gaining  all  the  Indulgences  which  are  attached  to 
whatever  devotions  and  good  works  we  shall  perform 
during  the  day:  this  intention  (which  may  be  made 
by  way  of  oblation  in  our  morning  prayers)  will  con- 
tinue virtually  and  validly  to  exist,  during  the  day; 
unless  retracted  by  some  contiary  act  or  intention. 

V.  Whence  do  Indulgences  derive  their  efficacy  in 
remitting  the  teniporal  punisllm^•nt  due  to  sin  ?  From 
the  superabundant  merits  of  Christ  and  his  Saints. 
The  merits  of  Christ,  being  infinite,  are   n»ore  than 

1  "Certum  est  non  posse  Fidellbus  satis  commerdari  et  pinin  Indul- 

f^entiarum  nsnizi,  et  oonliriuum  in  poenitentice  ut  JsaMsfactionis  openibus 
ahorem.  Oravissimutn  est  qnod  nobis  Incumbit  saliitis  ni'^^otiuin;  qui 
Bapit  eliaet  quo  I  tuiins  est  Est  aiifein  prociil  dubio  tntiiis.  pcenitentiie 
]ul'<iril>ns  ita  incuinV)ere,  ac  si  nulltim  ade-^setex  Indti'gentijs  reniecliuni, 
etitastudiiise  captare  Indiilgeiitias.  .ic  si  iiiliil  esse t  ex  proptiis  operittiis 
Bperaiiduni.  Certissima  h»o  est  ad  salutem  via," — Da  Sacr.  J'cenit,,  cap- 
i,  art.  8,  §  8,  qucBHt.  5. 


EXTREME  UNCTION. 


381 


were  necessary  to  purchase  the  Redemption  of  all 
niaiikiiid.  Now  iiis  superabundant  merits,  toofether 
with  those  of  the  Saints  (the  Blessed  Viru^in  Mary, 
the  Baptist,  &c.),  form  a  precious  treasure,  which 
Christ  has  left  to  his  Church,  with  power  to  disjieuse 
it  to  the  Faithful. 

Conclusion. — How  this  concession  commends 
the  great  goodness  and  bounty  of  God ! — how  it 
should  influence  our  hearts  with  gratitude  and  love  I 
— and  should  stimulate  us  to  fervor  in  doing  pen- 
ance !  For  by  living  in  the  disposition  and  practice 
of  penance,  we  shall  be  able  to  supply  our  weakness 
and  insuflSciency ;  because  such  disposition  and  prac- 
tice will  enable  us  to  gain  the  Indulgences  oftered  us 
by  the  Church ;  and  thus,  out  of  the  treasure  of  the 
Church  applied  by  Indulgences,  we  may  discharge 
the  whole  of  our  debt  of  temporal  punishment,  and  so 
be  prepared  for  entering  into  heaven  immediately 
after  death. 


Instruction  LXIT. 


t,er>dftrl  et  [linm  In<1vil- 

t  palntia  H' jrotinm:  qui 

abio  tntlus.  P«''''*f"' * 
maulgentUsreine.l.  , 
get  ex  pr..pTii8  opeiiln* 


EXTREME   UNCTION. 

Extreme  Unction  is  a  true  Sacrament ; — ita  Effects  ;— ^ 
its  Necessity  ; — wlten^  and  hy  whom^  it  should  he  re- 
ceived  ; — its  Ceremonies  ; — the  Dispositions  required. 

What  is  Extreme  Unction  9 — Extreme  Unction  is  the  anoint- 
ing of  the  sick  with  holy  oil,  accompanied  with  prayer  for 
the  forgiveness  of  their  sins. 

When  is  this  Sacrament  given  ? — When  we  are  in  danger  of 
death  by  sickness. 

What  authority  is  there  in  Scripture  for  the  Sacrament  of  Extremo 
Unction  ? — In  the  5th  Chapter  of  St.  James,  it  is  said  :  "Is 


!■ 


"!M 


1? 


ill 

,    .1" 

lie'';,' 
II' 


III 


882 


EXTREME   UNCTION. 


any  innn  Rick  among  you,  lot  him  bring  in  the  PriestH  of 
the  Church  ;  and  let  them  pray  over  him,  anointing  lilm 
witli  oil,  in  the  name  of  the  Lord  ;  and  the  prayer  <if  faith 
shall  Have  tlie  sick  man  ;  and  the  Lord  shall  r  we  him  up ; 
and  if  lie  be  iu  sins,  they  shall  bo  forgiven  hii."~St. 
James  v.  14,  15. 

Con(5erning  the  Sacrament  of  Extreme  Unction, 
the  Council  ol*  Trent  declares  it  to  have  been  "  regard- 
ed by  the  Fathers  as  being  the  completion,  not  only 
of  penance,  but  also  of  the  whole  Christian  life,  which 
ought  to  be  a  perpetual  penance."  The  Council, 
moreover,  showing  the  goodness  of  our  most  gracimis 
Redeemer  towards  his  servants,  declares  and  tcaclle>» 
that  **  as,  in  the  other  Sacraments,  He  prepared  the 
greatest  aids,  whereby,  during  life,  Christians  may 
preserve  themselves  whole  from  every  more  grievous 
spiritual  evil ;  .«o  did  He  guard  the  close  of  life,  by 
the  Sacrament  of  Extreme  Unction,  as  with  a  most 
firm  defence.  For  though  our  adversary  seeks  and 
seizes  opportunities,  all  our  life  loug^  to  be  able  in 
any  way  to  devour  our  souls;  yet  is  there  no  time 
wherein  he  strains  more  vehemently  all  the  powers  of 
his  craft  to  ruin  us  utterly,  and  to  make  us  fall,  if  he 
possibly  can,  even  from  tiust  in  the  mercy  of  God, 
than  when  he  perceives  the  end  of  our  life  to  he  at 
hand.''^^  All  this  shows  the  great  advantages  of  re- 
ceiving Extreme  Unction  ;  and  also  the  importance  oi 
being  well  instiucted  concerning  this  Sacrament,  that 
you  may  know  how  to  receive  it  with  greater  benefit 
to  your  soul. 

What,  then,  is  Extreme  Unction  ? — Extreme  Unction  is  the 
anointing  of  the  sick  with  holy  oil,  accompanied  with 
prayer  for  the  forgiveness  of  their  sins.  ^, 

1  Cone.  Trld.,  Sess.  14,  Doctr.  de  Extr.  XJnc 


EXTREME   UNCriON. 


883 


in  the  Priests  o( 
m,  anointing  him 
the  pniyor  of  faith 
mil  V  '^«e  him  up ; 
igiven 


!m."--S<. 


xtremo  Unction, 
ive  been  "  regard- 
pletion,  not  only 
ristian  lite,  which 
"     The  Council, 
our  most  j;raciou8 
lares  and  tcacU&i 
He  prepared  the 
,  Christians  may 
cry  more  grievous 
e  close  of  life,  by 
n,  as  with  a  most 
yersary  seeks  ami 
)tg,  to*  be  able  in 
is  there  no  time 
all  the  powers  of 
nake  us  lall,^  it'  he 
le  mercy  *>t'  God, 
our  life  to  ^e  at 
advantMges  of  re- 
the  importance  ot 
is  Sacrament,  that 
ith  greater  benefit 

eme  "Unction  is  the 
,  accompanied  with 

\ 
Extr.  XJno. 


I.  ExTRBMR Unction  is  a  tkue  Sacrament. — Tt has 
all  that  is  necessary  to  constitute  a  Sacrament.     For, 

1.  There  is  the  ^^  on t ward  SigrC  (or  outward  part 
performed  by  the  Priest),  namely,  the  anointing  with 
holy  oil^  which  is  the  matter  of  this  Sacrament ;  and 
the  accompanying  prayers,  which  are  its/orw. 

2.  There  is  the  ^Hnward  Grace'''  (or  inward  part 
performed  by  God),  namely,  strength  against  tempta- 
tions,— remission  of  sins, — purifying  the  soul  from  the 
remains  of  sin,  &c. 

The  inward  grace  of  Extreme  Unction  is  signified 
or  represented  by  its  outward  part,  which  is  therefore 
called  a  sign.  For  as  oil  is  often  used  to  soothe  and 
cure  wounds^  and  restore  bodily  strength  to  parts  that 
have  been  weakened,  it  is  therefore  very  appropriate- 
ly used  to  signify  similar  spiritual  eflfects,  produced  in 
the  soul  by  this  last  anointing ;  and  the  words  or 
prayers,  which  accompany  the  anointing,  determine  it 
to  such  a  signification,  by  expressing  the  nature  of  the 
grace  received, 

3.  There  is  the  ^''Institution  of  Christ;''^  which  we 
find  intimated  by  St.  Mark,'  and  described  and  pro- 
mulgated by  St.  James,  when  he  says : — '*  Is  any 
man  sick  among  you  ?  let  him  bring  in  the  Priests  of 
the  Church,  and  let  them  pray  over  him,  anointing 
him  with  oil,  in  the  name  of  the  Lord  ;  and  the  pray- 
er of  faith  shall  save  the  sick  man,  and  the  Lord  shall 
raise  him  up;  and  if  he  be  in  sins,  they  shall  be  for- 
given him.'"     These  words  clearly  show — 

Firsts  The  Divine  Institution  of  the  Sacrament  of 
Extreme  Unction :  for  it  is  evident,  that  St.  James 
only  describes  and  promulgates  what  Christ  had  in- 
stituted; because  the  Apostles  could  not  give  to  out- 


1  Mark  vL  18. 


>  James  v.  14, 16. 


384: 


EXTREME  UNCTION. 


ward  acts  and  ceremonies  the  power  of  profluf.ing 
grace,  pardon,  or  any  other  spiritual  effect :  only  God 
can  do  this — He  alone  can  give  grace.  Thertfore, 
when  the  Apostle  declares  and  promises  these  etlVcts, 
it  is  and  must  be  in  consequence  and  iu  virtue  of  the 
insiitution  of  Christ.  That  it  is  a  divine  institution, 
has  been  the  constant  doctrine  of  the  CImrch  ;  and 
haB  been  defined,  moreover,  by  the  Council  of  Trent.' 

Secondly^  The  words  of  St.  James  show  what  Ex- 
treme Unction  is:  that  it  is  "the  anointinjr  of  the 
sick  with  oil,  accompanied  with  prayer  for  the  for-i 
giveness  of  their  sins."  * 

Thirdly^  They  show  who  its  Ministers  are :  "  Let 
him  bring  in  the  Priests  of  the  Church." 

Fourthli/^  They  point  out  who  its  subjects  are: 
"  Is  any  man  sick  among  you  ?" 

Fifthly,  They  specify  its  effects  and  advanrao-es: 
*'  The  prayer  of  faith  shall  save  the  sick  man,  and  the 
Lord  shall  raise  him  up;  and  if  he  be  in  sins,  they 
shall  be  forgiven  him." 

IL  Effects  of  Extreme  Unction. — Most  precious 
are  the  effects  which  this  Sacrament  produces  in  the 
soul  of  the  worthy  receiver;  especially  if  we  consider 
the  critical  time  when  those  efiects  are  conferred,  and 
how  much  they  are  then  needed. 

1.  It  strengthens  the  soul  against  the  temptations 
of  the  enemy,  which  are  more  violent  then,  than  at 
other  times.  Our  adversary,  the  dt'vil,  is  always  go- 
ing about,  like  a  roaiing  lion,  seeking  to  devour  iis; 
but  when  he  sees  that  our  death  is  drawing  near,  he 
redoubles  his  efforts  then  to  ruin  us  eternally,  unless 
he  be  restrained  bv  God,  because  he  knows  that  then 
he  either  gains  or  loses  us  forever :  "  Woe  to  the 
1  Soss.  14,  (Ju  Sacr.,  Extr.  Una,  can.  1. 


EXTREME   UNCTION. 


385 


'  of  producing 
Feet :  only  God 
Lce.     Thertbre, 
es  these  ettV-cts, 
ij  virtue  of  tlie 
vine  institution, 
e  Church ;  and 
uncil  of  Trent/ 
show  what  Ex- 
nointinor  of  the 
yQV  for  the  for-i 

sters  are  :  "  T^et 

h." 

ts  subjects  are: 

md  advaniag-es: 

ck  man,  and  the 

be  in  sins,  they 

•Most  precious 

produces  in  the 

y  if  we  consider 

e  conferred,  and 

the  temptations 
nt  then,  than  at 
ii,  is  always  go- 
g  to  devour  us; 
rawing  near,  he 
eternally,  unless 
knows  that  then 
"Woe.  to  the 

%n.  1. 


earth,  because  the  devil  has  come  down  to  vou,  liavinor 
great  wrath,  knowing  that  he  hath  but  a  short  time.'" 
"There  aie  spirits  that  are  created  for  vengeance; 
and,  in  the  time  of  destruction,  they  sh&U  pour  out 
their  force."  ^ 

Now,  under  these  more  violent  attacks,  how  could 
the  poor  soul  stand  her  ground?  weakened,  ex- 
hausted, and  distracted  by  the  pains  and  languor  of 
expiiing  nature,  and  dismayed  by  the  violence  and 
continuance  of  temptations,  she  would  fall  an  easy 
prey  to  the  enemy,  unless  strengthened  and  supported 
by  more  powerful  graces :  now.  Extreme  Unction 
was  instituted  to  give  these  more  powerful  graces ; 
and  thus  the  malicious  eftbrts  of  the  tempter  are 
counteracted. 

2.  It  cleanses  the  soul  from  the  remains  of  sin^ 
and  thus  is  "  the  completion  of  penance,  and  of  the 
whole  Christian  life."  After  sin,  even  when  reuiitted 
by  penance,  there  remain  in  the  soul  spiritual  weak- 
nesses,— stronger  inclinations  to  evil,  or  an  increased 
concupiscence,  —  a  sluggishness  to  good,  —  pusillani- 
mous fears,  &c.  Now,  so  far  as  these  are  the  etfects 
or  remains  of  our  sins,  they  are  remedied  by  Extreme 
Unction ;  either  wholly  or  in  part,  according  to  our 
disposition.     But, 

8.  As  the  remains  of  sin  cannot  be  destroyed,  so 
long  as  their  guilt  continues,  it  follows  as  a  conse- 
quence, that  this  Sacrament  removes  that  guilt,  when- 
ever it  finds  no  obstacle  in  the  way. 

As  to  venial  sins  :  it  blots  them  out  provided  they 
be  repented  of  with  attrition;  and  it  does  this  as  its 
own  proper  effect. 

As  to  mortal  sins :  it  also  purifies  the  soul  from 

»  Apoc.  xil.  12.  »  Eccll.  xxxlx.  83,  34. 

88 


386 


EXTREME  UNCTION. 


them,  when  we  cannot  receive  the  Sacrament  of  Pen- 
ance, if  we  remove  the  obstacle  to  grace  by  due 
repentance ;  as,  for  example,  when  the  sick  person, 
after  absolution,  falls  into  a  mortal  sin,  and  then 
repents  of  it  with  real  attrition,  and  has  the  disposi- 
tion or  intention  of  confessing  it ;  but  before  he  can 
confess  it  he  quite  forgets  it,  or  becomes  insensible ; 
and  the  Priest,  not  knowing  that  there  is  2i.xij  need  of 
repeating  the  absolution,  proceeds  to  administer  Ex- 
treme IJuction.  In  this,  and  in  all  similar  or  equal 
cases,  Extreme  Unction  will  restore  the  person  to  a 
state  of  grace ;  and  will  produce  the  other  effects  for 
which  it  was  instituted,  as  if  it  had  been  received  in 
the  state  of  grace.' 

But  when  the  sick  person  is  conscious^  at  the  time 
of  receiving  this  Sacrament,  of  being  in  mortal  sin ; 
he  cannot,  under  such  circumstances,  lawfully  receive 
it  without  either  obtaining  absolution  (if  he  can), 
with  attrition  ;  or  else  making  such  an  act  of  sorrow 
for  his  sins,  as  he  may  prudently  judge  to  be  contri- 
lion} 

4.  Extreme  Unction  giv*es  calmness  of  mind, — res- 

,  »  See  Note  2,  page  264. 

It  should  be  oVerved,  that  althongrh  the  Note  here  referred  to  is  true 
witli  regard  to  all  the  Sacraments  of  the  living,  yet  It  applies  more  direct- 
ly to  Extreme  Unction  thiin  to  the  others;  because  to  remit  sins  is  one 
of  the  express  objects  of  its  institution :  ''And  if  he  be  in  sins,  tliey  sliall 
be  forgiven  liim." 

St.  Alplionsns  Llguori  says:  "Commune  est  inter  Doctores  per  hoc 
Sacramentum  rernitti  pecciUa  tarn  venialia.  qtiiim  ntortalin,  si  Iijbc  in- 
firmus  invlncibiliter  ignoret,  habeatque  attritionem  qnii  aiiferatur  obex 

peccati;  ita  S.  Thoinas Sententia  vero  prohabilior  et  coniinunior 

dicit  Extremam  Unctionem  remittere  mo\'\.&\\&  per  xe,  etsi  conseqiicnter, 
Katio  est,  quia  licet  hoc  Sacramentum  sit  vivorum,  tamen  ex  in>*titutione 

divinti  peccHta  remittit,  at  patet  ex  verbis  Apostoli." S.  Alph.  Liy., 

Theol.  Mor.,  lib.  6,  tract.  5,  n.  731. 

^  "  Ad  Sacrnmentum  hoc  cum  fructu  recipiendum,  in  eo  qui  rationls 
est  compos,  et  conscius  peccati  mortalis  (si  non  confltcatur)  requiritur 
contritio  naltem  ea)iatimata."—S,  Alph.  Lig.^  Theol.  Mor.^  lib.  ii,  tract. 
6,  n.  716. 


EXTREME   UNCTION. 


387 


ament  of  Pen- 
grace  by  clue 
le  sick  person, 

sin,  and  then 
las  the  disposi- 
t  before  he  can 
mes  insensible; 
e  is  an)^  need  of 

administer  Ex- 
similar  or  equal 
the  person  to  a 

other  effects  for 
been  received  in 

:ious,  at  the  time 
g  in  mortal  sin ; 
,  lawfully  receive 
ion  (if  he  can), 
an  act  of  sorroNV 
idffe  to  be  contri- 

3s  of  mind,— res- 


here  referred  to  is  true 

it  applies  more  rtlrect- 

se  to  remit  sins  is  one 

ho  be  in  sins,  tliey  slmll 

-nter  Doctores  per  hoc 
n  mortaliit,  si  liiec  in- 
.em  qua  aiiferfttur  obex 
•liftbilior  et  coiinnunior 
r  «^,  etsi  consequcnter. 
tainen  ex  inxtitutinne 
jtylj;- -S.  Alph.  Lig., 

idiim,  in  CO  qui  rationis 

confltoatur)  requintur 

leol.  Mor.,  lib.  6,  tract. 


ignation  to  God's  will, — patience  in  bearing  the  last 
sickness, — confidence  in  the  divine  mercy. 
\  5.  It  sometimes  restores  bodily  health ;  i.  e.,  it  has 
this  effect,  if  God  foresees  that  it  is  expedient  for  our 
salvation. 

III.  Its  Necessity. — Is  it  absolutelv  necessary  to 
receive  Extreme  Unction  in  our  last  sickness?  No; 
but  it  cannot  be  wilfully  neglected  without  some  sin. 
Some  Divines  say  that  the  sin  would  be  mortal;  and 
St.  Alphonsus  Liguori  calls  this  a  probable  opinion} 
To  deprive  one's  self,  through  wilful  neglect,  of  such 
povveiful  helps,  when  so  much  needed,  would  be  ex- 
posing one's  self  to  the  danger  of  yielding  to  tempta- 
tions, and  of  perishing  eternally ;  and  how  can  wo 
wilfully  expose  ourselves  to  that  danger  without  sin? 

IV.  When,  and  by  wfiom,  is  Extreme  Unction  to  be 
received  ? — This  Sacrament  is  to  be  received,  "  when 
we  are  in  danger  of  death  by  sickness:''^  and  we  should 
not  put  off  the  reception  of  it  till  the  last  extremity ; 
because  we  are  not  then  able  to  receive  it  with  so 
much  spiritual  piofit ;  and  also  because  we  run  great 
risk  of  putting  off  till  it  be  too  late,  and  so  being  de- 
prived of  it  altogether. 

Peisons  who  have  lost  the  use  of  their  senses  are 
capable  of  receiving  this  Sacrament :  and  they  obtain 
its  beneficial  effects,  if,  at  the  time  of  being  deprived 
of  their  senses,  they  were  in  requisite  dispositions;  i.  e., 
if  thev  had  at  least  attrition. 

Soldiers  engaging  in  battle, — sailors  in  a  storm, — 
culprits  about  to  be  executed,  <fec.,  cannot  receive 
Extreme  Unction  because,  although  they  are  in  dan- 
ger of  death,  yet  their  danger  is  not  by  sickncsa. 
Children  also  before  they  have  come  to  the  use  of 

1  Theol.  Mor.,  lib.  6,  tract.  5,  n.  738. 


388 


EXTREME  UNCTION. 


reason, — idiots  and  insane  persons  who  never  had  the 
use  of  reason,  cannot  receive  this  Sacrament ;  becausp, 
not  having  any  sm,  nor  any  remains  of  sin,  and  not 
being  liable  to  any  temptations  to  sin,  they  are  incapa- 
ble of  experiencing  its  effects. 

Can  we  receive  Extreme  Unction  more  than  once? 
Yeb ;  as  often  as  a  sick  person  recovers  from  the  dan- 
ger of  death,  and  then  falls  into  it  again ;  so  often  he 
can  receive  this  Sacrament.  But  he  cannot  receive 
it  a  second  time,  while  he  continues  in  that  same  dan- 
ger wherein  he  was,  when  this  Sacrament  was  admin- 
istered to  him. 

V.  Its  Ceremonies. — How  is  Extreme  Unction 
administered?  Confession  having  been  made,  and 
the  Holy  Viaticum  received,  the  dying  Christian  is 
fortified  in  his  last  struggle  with  the  enemy,  and 
enabled  to  perfect  and  complete  his  preparation  for 
death,  by  this  last  holy  anointing.  The  Priest 
sprinkles  the  bed  and  the  attendants  with  holy  water, 
and  then  implores  the  blessings  of  heaven  upon  that 
house,  and  upon  all  who  dwell  therein.  After  this, 
the  sick  person  (or  some  one  in  his  name)  repeats 
the  '^Confiteor;"  and  the  Priest  then  prays  for  him, 
begging,  in  the  name  of  the  three  divine  persons, 
that  by  the  administration  of  this  Sacrament,  the 
whole  power  of  the  devil  may  be  extinguished  in 
him.  Then  follows  the  essential  part  of  the  Sacia- 
nient;  namely  the  Priest  anoints,  in  the  form  of  a 
Cross,  the  different  senses  of  the  body,  i.  e.,  the  eyes, 
ears,  nostril;*,  mouth,  hands,  and  feet;  saying  at  the 
same  time:  "By  this  holy  anointing,  and  of  his  own 
•jiost  tender  mercy,  may  the  Lord  f'lgive  thee  what- 
ever thou  hast  committed  6y  ti/,y  sight''^  i^\  . .  .hy 
thy  hearing^^^  (fee,  according  to  the  paiticular  sense 


EXTREME  UNCTION. 


389 


J  neifer  had  the 
ment;  becausp, 
of  sin,  and  not 
they  are  incapa- 

lore  than  once? 
•s  from  the  dan- 
ain ;  so  often  he 
J  cannot  receive 
n  that  same  dan- 
nent  was  admiit- 

Ixtreme   Unction 
been    made,   and 
pug  Christian  is 
the  enemy,  and 
is  preparation  for 
,g.      The    Priest 
with  holy  water, 
leaven  upon  that 
;rein.     After  this, 
liis  name)  repeats 
len  prays  for  liini, 
i   divine   persons, 
is  Sacrament,  the 
extinguislied  in 
hart  of  the  Sacra- 
in  the  form  of  a 
.dy,  i.  e.,  the  eyes, 
J3t ;  saving*  at  the 
L,  and  of^hisowii 
Prgive  thee  what- 
l  sight''  ("....% 
L  paiticuhir  sense 


which  he  is  anointing).  While  the  Priest  is  tlins 
anointing  the  various  senses,  the  sick  person  should 
unite  with  him  in  spirit,  by  craving  that  same  pardon 
for  himself. 

The  Priest  concludes  by  hni)loring  the  divine  bless- 
ings for  the  sick  person — the  remission  of  his  sins, 
the  assistance  of  grace,  spiritual  consolation,  corporal 
reliet^  «fec. 

VI.  The  Dispositions  required. — What  are  the 
Di'oper  dispositions  for  leceiving  Extreme  Unction  ? 

1.  We  should  be  in  a  state  of  f/race,  because  this  is 
a  Sacrament  of  the  Uv'ukj.  Yet,  there  are  circumstan- 
ces wherein  it  can  be  received  lawfully,  and  with  fruit, 
even  by  a  peison  who  is  vot  in  the  state  of  gra(;e  :  for, 
what  was  said  just  now  with  reference  to  the  effects  of 
Extreme  Unction,  must  be  said  also  with  reference  to 
the  disjjositions  of  the  lieceiver;  namely,  that  if  he  is 
in  4nortal  sin  of  which  he  is  unconscious^  then  attrition 
is  a  necessary  and  sufficient  disposition  ;  but  if  he  is 
conscious  of  being  in  mortal  sin,  then  such  a  repent- 
ance as  he  may  prudently  judge  to  be  contrition 
(supposing  no  absolution),  is  a  disposition  of  soul  re- 
quired^ under  such  circumstances,  for  receiving  this 
Sacrament  worthily.' 

2.  We  should  have  sincere  repentance  for  all  our 
sins,  great  or  small,  known  or  unknown  ;  because  eveu 
venial  sins  cannot  be  remitted  without  sincere  repent- 
ance. 

3.  We  should  excite  ourselves  to  great  confidence 
in  the  divine  mercy,  and  in  the  merits  of  Christ;  afid 
endeavor  to  be  completely  resigned  to  God's  will. 

1  "Notandmn,  quoad  dispoaJtionein  aniinie,  quod  si  inflrmus  rfit  in  poc- 
cato  mortiili,  debet  esse  saltern  contritus  putativfi.  ut  hoc  sucraiiiento 
iniiniatur." — S.  Aiph.  Lig.,  Horn.  Apontol.,  trad.  17,  n.  9. 

See  Note  2,  puge  3S6. 

3a* 


390 


HOLY   ORDER. 


After  receiving  Extreme  Unction^  we  should  return 
thanks  to  God  for  so  great  a  blessino;, — cast  one's  self 
on  his  mercy, — and  think  only  on  Uiui  and  eternity  ; 
bearing  in  mind,  that  when  we  have  but  a  short  time 
to  live,  that  time  is  very  precious. 

Conclusion. — I  have  now  explained  all  that  is  ne- 
C3ss;iiy  concerning  this  Sacrament.  And  how  clearly 
do  its  Institution  and  Advantages  show,  \st,  The  im- 
mense li'oodness  and  tender  mercv  of  God  towards 
us,  and  ins  sincere  desire  of  our  salvation ; — 2c//y, 
The  great  happiness  of  being  members  of  that  ChurcL 
in  which  alone  this  Sacrament  can  be  received;  — 
3fl?/?/,  How  caifeful  we  should  be  to  receive  it  in  dile 
time,  while  we  are  able  to  attend  to  its  administia- 
tion  ; — and  Athly^  How  cautious  we  should  be,  during 
life,  not  to  abuse  God's  graces  by  delaying  repent- 
ance ;  lest,  by  a  just  judgment,  we  should  be  deprived 
of  the  graces  of  this  Sacrament,  at  the  time  when  th^y 
are  so  much  needed  ;  as  there  have  been  many  strik- 
ing examples. 


Instruction  LXIII. 


HOLY  ORDER. 


Priesthood  necessary  to  Religion  ; — Order  and  Mission 
'  necessary  to  the  Priesthood  ; — Holy  Order  a  true  Sao- 

rament; — The  Different    Orders  ; — Dispositions  for 

receiving  Holy  Orders  ; — Celibacy. 

What  is  Holy  Order  ? — Holy  Order  is  a  Sacrament  by  which 
Bishops,  Priests,  and  other  Ministers  of  the  Church  are  or- 
dained ;  and  receive  power  and  grace  to  perform  their  sacred 
duties. 

I.    Priesthood  necessary  to  Religion.  —  Although 


HOLY   ORDKR. 


301 


should  return 
cast  one's  self 
and  eternity ; 
t  a  short  time 

all  that  is  ne- 
id  how  clearly 
V,  1st,  The  ini- 
[  God  towards 
vation  ;—'idh/y 
of  that  Churcli^ 
)e  received;-— 
ceive  it  in  dite 

its  administra- 
ould  be,  during 
elaying  repent- 
,uld  be  deprived 
[time  when  thfcy 
eeu  many  strik- 


\der  and  Mission 
)rder  a  true  Sao- 
-dispositions  for 

crament  by  which 
Ae  Church  are  or- 
frform  their  sacied 

low.  — Although 


the  Sacrament  of  Holy  Ord^r  is  rcccivi^d,  coinpim- 
tively  hy  few  only  of  the  Faithful ;  ye;,  it  cniicerns  <///, 
since  it  is  necessary  for  the  existi^nce  of  the  Church, 
— for  the  a(lminiRtrMti(m  of  other  Saera'nents, — tor 
the  relcbrati'ni  of  the  Holy  SficriHce,  &r.  Wt^re  the 
Fnitiiful  to  he  left  without  Pasiors,  tliey  miirht  per- 
haps persevere  for  a  time;  but  how  t-xtremely  rare 
would  oe  the  cases  of  anv  of  them  perseverinir  ionir? 
"What  would  become  of  children,  without  a  parent  «)r 
guardian  ?  of  the  sick,  without  a  physician  ?  of  a  ves- 
sel, without  some  one  to  steer  it  ?  Therefore,  what  a 
terrible  privation  it  is  for  any  coiigregation,  to  be  left 
without  a  Pastor!  How,  then,  we  should  lament  the 
scarcity  of  Priests  in  this  country ;  and  implore  our 
Lord  to  ''send  laborers  into  his  harvest !"' — and  how 
important  and  meritorious  a  duty  ir,  must  be  in  the 
Faithful,  to  contribute  to  the  support  and  extension 
of  the  Priesthood  !  For  the  Church,  by  the  help  of 
which  they  are  to  be  saved,  cannot  subsist  without 
Ministers. 

The  Priesthood,  then,  is  necessary  to  the 
Church — to  the  Faithful  at  large.  Hence,  Christ, 
in  founding  his  Church,  established  in  it  an  order  of 
Ministers,  whom  he  empowered  and  commissioned  to 
oflFer  Sacrifice, — to  administer  the  Sacraments, — to 
instruct  and  guide  the  Faithful, — and  to  govern  the 
Church,  The  Apostles  were  the  first  to  whom  he 
gave  order,  and  mission,  and  grace,  for  the  perform- 
ance of  these  important  functions.  And.  as  his 
Church  was  to  continue  to  the  end  of  the  world,  he 
gave  them,  moreover,  the  power  of  communicating 
the  same  to  their  successor!} :  '^As  the  Father  hath 
sent  me  I  also  send  you ;"  '^  i.  e.,  as  the  Father  hath 


1  Luke  z.  2. 


3  John  XX.  21. 


392 


HOt.Y   ORDER. 


sent  me,  his  first  Priest,  with  power  to  ordain  and 
comnnission  others:  so  I  send  you  also,  as  Pric>^ts, 
with  power  to  do  the  name;  and  your  successors, 
having  the  same  power  as  I  have  given  you,  can,  iti 
like  manner,  send  others ;  and  so  on  to  the  end  of 
the  world.  Accordingly,  the  Apostles  did  ordain 
successors;  and  they  instructed  them  to  ordain  others 
after  them:  for  the  Apostles  ordained  Matthias,  in 
place  of  Judas;'  St.  Paul  ordained  Timothy  and  Ti- 
tus, and  instructed  them  to  appoint  others  :  "Stir  up 
the  grace  of  God,  which  is  in  thee  bf/  the  imposition 
of  my  handsy^  "And  the  things  which  thou  hait 
heard  of  me  by  many  witnesses,  the  same  commend 
to  faithful  men,  who  shall  be  fit  to  teacli  others  also."* 
"For  this  cause  I  left  thee  in  Crete, ....  that  thou 
shouldst  ordain  Priests  in  every  city,  as  I  also  ap- 
pointed thee."* 

This  succtssion  of  the  Priesthood  has  continued, 
ever  since,  to  be  regularly  handed  down  in  the 
Church ;  and  will  so  continue  to  the  end  of  time. 

II.  Order  and  Mission  necessary  to  the  Priesthood. 
— No  one  could  ever  lawfully  exercise  the  functions 
of  this  ministry,  unless  duly  ordained  and  commis- 
sioned by  the  Apostles  or  their  lawful  successors; 
and  whoever  (knowing  that  he  is  not  thus  duly  or- 
dained and  commissioned)  pi-esumes  to  exercise  them, 
commits  a  grievous  sin,  and  incurs  the  malediction  of 
God:  "Neither  doth  any  man  take  this  honor  to 
himself,  but  he  that  is  called  by  God,  as  Aaron  was."* 
"How  shall  they  preach,  unless  they  be  sent?"' 
Such  as  are  not  ordained  and  seiit^  are  not  true  pas- 


»  Acts  i.  24  to  26. 

Acts  xiv.  22. 
a  2  Titn.  i.  & 


8  2  Tim.  H.  2. 
4  Tit  i.  5. 


»  Heb.  V.  4. 
•  Kum.  X.  15. 


HOLY  ORDER. 


393 


to  ordain  and 
ao,  as  Priests, 
Mv  successors, 
jn  you,  can,  in 
to  the  end  of 
es   did   ordain 
0  ordain  others 
)d  Matthias,  in 
'iniothy  and  Ti- 
llers :  "''  Stir  up 
y  the  imposition 
hich  thou  hai 
same  commend 
jh  others  also."* 

3, that  thou 

f,  as  I  also  ap- 

has  continued, 
down    in   the 
Slid  of  time. 
the  Priesthood. 
\Q  the  functions 
'd  and  commis- 
[wful  successors; 
jt  thus  duly  or- 
io  exercise  them, 
le  malediction  of 
this  honor  to 
as  Aaron  was."* 
hey   be   sent?"* 
'6  not  true  pas- 

6  Heb.  V.  4. 
•  Rom.  X.  15. 


tors,  but  hirelinjrs  ;" — they  are  "  thieves  and  robbers, 
that  enter  not  by  the  door  into  the  sheepfold,  but 
climb  up  anotijer  way;'" — they  are  those  false  pro- 
phets against  whom  our  Lord  cautions  us,  saying : 
"  Beware  of  false  prophets,  who  come  to  you  in  the 
clothing  of  sheep,  but  inwardly  they  are  ravening 
wolves ;" ' — "  they  are  blind,  and  leaders  of  th"e  blind  ; 
and  if  the  blind  lead  the  blind,  both  fall  into  the  pit."^ 
St.  Peter  foretold  that  there  would  be  such  :  ''  There 
shall  be  among  you  lying  teachers,  who  shall  bring  in 
sects  of  perdition  ; . . . ,  bringing  upon  themselves  swift 
destruction."'' 

God  has  shown  the  grievousness  of  this  sacrilegious 
crime,  by  most  terrible  and  visible  judgments.  [Ex- 
amples: Ozias,  king  of  Juda,  presumed  to  exercise 
the  functions  of  the  priesthood — to  offer  incense ;  and 
the  High  Priest,  Azarias,  '*  withstood  the  king,  and 
said :  It  doth  not  belong  to  thee,  Ozias,  to  burn 
incense  to  the  Lord ;  but  to  the  priests,  that  is,  the 
sous  of  Aaron,  who  are  consecrated  for  this  ministry." 
The  king  persisted  ;  but  God  instantly  struck  him 
with  leprosy,  "  and  Ozias  was  a  leper  unto  the  day  of 
his  death."*  But  a  still  moie  striking  and  terrible 
example  has  been  given  us,  in  the  persons  of  Core, 
Dathan,  and  Abiron,  who,  with  250  leading  men  of 
the  synagogue,  assumed  also  the  })riestiy  office  of 
offering  incense  to  the  Lord.  For  tlie  earth  broke 
asunder  beneath  the  feet  of  Cor<',  Batlian,  and  Abi- 
ron ;  and,  opening  her  month,  swallowed  them  down 
alive  into  hell ;  and  a  fiie  coming  out  from  the  Lord, 
destroyed  the  250  men  that  offered  the  incense  :  and 
when,  on  account  of  their  death,  the  people  murmured 


1  John  X.  1,  12,  18. 
a  Matt.  vii.  15. 


8  Matt.  XV.  14. 
*  2  PeL  ii.  1. 


'  2  Par.  xxvL 
16  to  21. 


•0! 


f''!l 


I'    .>,►) 


394 


HOLY   ORDER. 


against  Moses  and  Aaron,  the  Lord  destroyed  HjTOO 


more. 


Suroly,  all  this  is  sufficient  to  prove,  that  no  one 
has  a  right  to  "take  this  honor  to  himself,  but  he 
that  is  called  by  God,  as  Aaron  was."'  Therefore, 
ill  what  a  lamentable  state,  since  the  ReformatiDn,  is 
England,  where  each  successive  earthly  Sovereign, 
with  the  Government,  assumes  the  functions  of  Peter, 
appointing  bishops  and  parsons,  who,  for  want  of  a 
divine  commission,  are  as  so  many  Cores,  leading  the 
people  in  the  way  of  perdition !  Or  rather,  the 
temporal  power  has  assumed  the  very  office  of  Chriki, 
having  established  a  religion  and  a  priesthood  of  its 
own,  in  opposition  to  His!  and  it  even  proceeds  to 
such  a  degree  of  religious  folly,  or  rather  impiety,  as 
to  give  to  any  man,  who  applies  for  it,  a  written 
license  to  be  a  preacher  of  any  religion :  thus  giving 
an  authorization  to  any  one,  to  commit  the  grievous 
crime  of  Core,  Dathan,  and  Abiron ;  and  to  expose 
his  hearers,  as  well  as  himself,  to  .the  like  spiritual 
ruin  ! 

Of  all  such  it  may  be  literally  said :  "'I  did  not 
send  them,  yet  they  ran  ;  I  have  not  spoken  to  them, 
yet  they  prophesied;'^ — *They  have  not  entered  by 
the  door  into  the  sheepfold,  but  have  climbed  up  an- 
other way.""'  They  only  are  "sew^" — they  only 
'"enter  by  the  ioor^''  who  have  received  Order  and 
Mission  from  the  Apostles  or  their  lawful  successois. 
For  the  powers  of  the  ministry,  with  grace  for  the  duo 
exercise  of  its  functions,  are  conferred  by  the  Sacra- 
ment of  Holy  Order,  which  our  blessed  Lord  has  in- 
stituted for  that  purpose. 


1  Num.  xvi. 
a  Heb.  v.  4. 


»  Jer.  xxiil.  21. 
<  John  X.  1. 


HOLY  ORDER. 


395 


III.  Is  Holy  Order  a  true  Sacrament? — Yes;  it 
has  all  that  is  necessary  to  constitute  a  Sacrament. 
For, 

1.  There  is  the  ^^outivard  SigrC  (or  outward  part 
performed  by  the  Bishop),  viz.,  the  imposition  of 
hands,  and  prayer,  with  the  delivery  of  the  instru- 
ments of  that  power  which  is  communicated. 

2.  There  is  the  ^^  inward  Grace^^  (or  inward  part 
performed  by  God),  viz.,  the  poiver  of  the  Order  re- 
ceived, with  an  indelible  character  imprinted  on  the 
soul ;  and  also  actual  grace  for  the  due  exercise  of 
that  Order,  tofjether  with  an  increase  of  sanctifvincf 
grace.'"  But  this  Sacrament  does  not  confer  mission^ 
because  Ordination  does  not  give  jurisdiction. 

3.  There  is  the  ''Institution  of  Christ:'  St.  Paul 
declares,  that  this  Sacrament  confers  grace,  by  prayer 
with  the  imposition  of  hands :  "  Neglect  not  the 
grace  that  is  in  thee,  which  was  given  thee  by  proph- 
ecy, with  imposition  of  the  hands  of  the  priesthood."* 
"  I  admonish  thee  that  thou  stir  up  the  grace  of  God 
which  is  in  thee  by  the  imposition  of  my  hands."  ^ 
Now,  it  is  evident,  from  these  declarations  of  St. 
Paul,  that  Holy  Order  is  a  divine  institution  ;  because 
only  God  can  give  to  outward  acts  the  power  of  pro- 
ducing grace  in  the  soul.  When  outward  things, 
therefore,  are  made  a  certain  and  efficacious  means  of 
grace,  it  must  be  in  virtue  of  a  divine  institution. 

IV.  The  different  Orders  of  Ministers, — No  one 
can  lawfully  receive  any  Order,  until  he  has  first  re- 
ceived the  Tonsure ;  which  is  not  an  Ordei",  but  a 
preparation  or  disposition  for  Orders.  The  first  four 
Orders  that  are  received,  are  called  Minor  Orders ; 
which  are  these :  1,  llie  Order  of  Porter  or  Door- 


*  See  Note  2,  page  264. 


»  1  Tim.  iv.  U. 


8  2  Tim.  1.  6. 


396 


HOLY   ORDER. 


lO,.  if 


keeper ; — 2,  Lector ; — 3,  Exorcist ; — 4,  Acolyte,  Tlio 
otlu'i's  are  calltMl  tlni  Greater  or  Jlohf  Orders^  :r,iuu'- 
ly  :  5.  Siil)-deacou  ; — 6,  DcHCon  ; — 7,  Priest; — 8,  J^islu 
op.  Bisliops  are  the  hiu'lu'st  Order:  tliey  are  prop- 
erly the  Pastors  of  the  Chiircli :  '*T;tke  heed  to  your- 
selves, and  to  the  whole  flock,  wherein  the  Holy 
Ghost  hath  placed  you  Bi-^hops,  to  rule  the  Church  of 
God."  '  It  belono's,  of  I'i^s^ht,  to  them  only  to  meet  iu 
Council  and  define  what  is  of  Faith.  Ordination  is  the 
actual  conferring  of  these  Orders, 

V.  Dispositions  for  receiving  Holy  Orders. — Whji 
are  the  Dispositions  necessary  for  receiving  Holy  0^•• 
dei's  ? 

1.  To  be  "called  by  God,  as  Aaron  was;" — * 

2.  To  be  in  the  state  of  grace ; — 

3.  To  have  no  canonical  impediment; — 

4.  To  lead  a  good  life  ; — 

5.  To  be  single  and  chaste,  with  a  fi.xed  determina- 
tion to  continue  so  loi  life. 

VI.  Celibacy. — The  practice  of  the  Church,  with 
regard  to  the  Celibacy  of  the  Clergy,  rests  on  very 
strong  grounds. 

1.  The  Scripture  teaches  that  Celibacy  is  a  moro 
perfect  state,  and  more  acceptable  before  God,  than 
that  of  Marriage : 

"I  would  that  all  men  were  as  myself. . .  .1  say  to 
the  unmarried,  and  to  the  widows  :  It  is  good  for 
them  if  they  so  coiitinue,  even  as  i  . .  . .  S.v\>  thou 
loosed  from  a  wife?  seek  not  a  wife  i  ^    /uld  have 

you  to  be  without  solicitude ;  he  that  is  without  a 
wife,  is  solicitous  for  the  thino-s  that  beloncj  to  the 
Lord,  how  he  may  please  God ;  but  he  that  is  witli  a 
n'if-.,  is  solicitous  for  the  things  of  the  world,  how  he 

-  Actf<  XX.  23.  3  Heb.  v.  4. 


HOLY   OKHER. 


397 


ed  detennina- 


may  please  his  wife ;  and  ho  '^  divichnl.  And  the 
unmarried  woman  ana  tlie  virgin  tliiriktth  on  the 
things  of  the  Lord,  tiiat  she  may  be  holy  both  in  Inxly 
and  in  spirit. ..  .And  this  I  speak /br  ymtr  pmjit : 
not  to  cast  a  snare  upon  you,  but  for  tliat  whidi  is 
deci^nl,  and  which  may  ffive  you  power  to  attend  upon 
iM  f.ord  without  impediment ...  ,T\iQ\do\\\  both  ^no 
tii.i'.  giveth  his  virgin  in  marriage,  doth  well ;  au  I  h« 
that  giveth  her  not  doth  better^  ' 

2.  In  accordance  with  this  plain  testimony  of  St. 
Paul,  in  favor  of  a  life  of  Celibacy  or  Virginity,  the 
Celibacy  of  the  Clergy  has  been  the  practice  oi  ihe 
Church /ro/w  the  earliest  ages.^ 

Conclusion. — Thank  the  mercy  and  bounty  of 
God  for  this  sacred  institution,  bv  means  of  whi^^h 
you  receive  so  m,any  and  so  great  spiritual  blessings  — 
even  all  the  blessings  of  Religion.  For,  by  meaijs 
of  this  divine  institution,  you  receive  the  benefit  of 
the  Sacraments  and  Sacrifice,  whereby  the  merits  of 
Redemption  are  eflScaciously  applied  to  your  souls  ; — 
you  receive,  moreover,  authoritative  instruction  in  faith 
and  morality, — counsel  in  your  doubts, — consolation 
in  your  heaviest  troubles  (those  of  conscience), — sup- 
port in  your  greatest  trials, — secure  guidance  in  the 
way  of  salvation, — and  (where  most  felt)  comfort,  con- 
solation, and  spiritual  assistances,  at  that  fearful  time 
when  you  are  about  to  stand  before  the  Judgment- 
seat  of  your  God ! 

»  1  Cor.  vii.  T,  8,  27,  32,  83,  84,  85,  38. 

>  See  Cballoner's  Oatbolio  Cbristioa  Instructed,  chapter  IT. 

34 


v&m 


398  matrimony — ^i. 

Instruction  LXIY. 

MATRIMONY. 

Matrimony  as  a  Contract; — It  is  a  true  Sacrament; — 
.  idissoluhle; — Conditions  required; — Consent  of  Pa- 
rents ; — Impediments. 

What  Matrimony? — Matrimony  is  a  Sacrament  which 
gives  gruce  to  those  who  contract  marriage  with  due  dis- 
positions, to  enable  them  to  bear  the  difficulties  of  their  state, 
to  love  and  be  faithful  to  one  another,  and  to  bring  up  their 
children  in  the  fear  of  God. 

Only  one  Sacrament  remains  now  to  be  explained, 
viz.,  Matrimony.  In  the  Instructions  on  the  piip- 
ceding  Sacraments,  you  cannot  but  have  frequently 
admired  the  great  mercy,  goodness,  and  bounty  of 
God,  in  having  provided  suitable  and  efficacious  helps 
for  every  age  and  state  of  life,  and  for  every  condition 
in  his  Church."* 

Married  persons  stand  in  need  of  special  graces, 
adapted  to  their  state ;  and  our  bountiful  Redeemer 
has  provided  them,  in  the  Sacrament  of  Matrimony : 
and  what  those  graces  are,  I  will  proceed  now  to  ex- 
plain, after  saying  a  few  words  on  the  nature  and  obli- 
gations of  Marriage. 

I.  Marriage  as  a  Contract. — Marriage  may  be 
considered  either  as  a  mere  natural  contract,  or  as  a 
sacramental  contract. 

I.  As  a  natural  contract^  it  is  the  union  of  a  man 
and  woman,  till  the  death  of  one  of  them ;  with  the 
view  to  be  a  mutual  help  to  each  other,  and  to  have 
children  who  may  love  and  serve  God.  This  was 
instituted  by  God  in  the  beginning :  "  And  the  Lord 
God  said :  It  is  not  good  for  man  to  be  alone ;  let  us 
make  him  a  help  like  unto  himself.    Then  the  Lord 

'  See  I17BTBU0TI0M  XLIY.  pagoa  257, 358,  259. 


I 


MATRIMONY — I. 


399 


cast  a  deep  sleep  upon  Adam  :  and  when  he  was  fast 
asleep,  he  took  one  of  his  ribs,  and  filled  up  flesh  for 
it.  And  the  Lord  God  built  the  rib,  which  he  took 
from  Adam,  into  a  woman :  and  brought  her  to 
Adam.  And  Adam  said :  This  is  now  bone  of  my 
bones,  and  flesh  of  my  flesh.  Wherefore  a  man  shall 
leave  father  and  mother,  and  shall  cleave  to  his  wife  ; 
and  they  shall  be  two  in  one  flesh." '  Eve  was  made 
of  a  rib  of  Adam,  to  show,  Is^,  The  close  union  that 
exists  between  man  and  wife  ; — 2c?Zy,  The  subjection 
of  the  wife  to  her  husband  ; — and  3(//y,  That  the  hus- 
band should  love  his  wife  as  a  part  of  himself. 

2.  At  the  establishment  of  Christianity,  this  natural 
contract  was  raised  to  the  dignity  of  being  sacrament- 
al ;  and,  as  such,  we  are  now  to  consider  it. 

II.  Matrimony  is  a  true  Sacrament. — "If  any 
one  saith  (says  the  Council  of  Trent),  that  Matrimony 
is  not  truly  and  properly  one  of  the  seven  Sacraments 
of  the  Evangelic  Law,  instituted  by  Christ  our  Lord  ; 
....and  that  it  does  not  confer  grace;  let  him  be 
anathema." ' 

1.  There  is  the  ^^  outward  Sign''''  (or  outward  part 
of  this  Sacrament),  viz.,  the  mutual  consent  of  the 
parties  expressed^  and  the  actual  giving  and  taking  of 
each  other  (under  such  conditions  as  God  and  his 
Church  require). 

2.  There  is  the  ^^  inward  Grace^^  (or  inward  part 
performed  by  God),  viz.,  an  increase  of  sanctifying 
grace ;  but  principally  sacramental  grace,  to  enable 
the  married  couple  to  discharge  the  duties  and  obliga- 
tions of  their  state  in  a  proper  manner. 

3.  There  is  the  ^^Institution  of  Christ.''*  For  our 
Blessed  Lord  says   in   the  Gospel:  "He   who   mada 

1  Gen.  ii.  18,  21,  22,  23,  24  ^  Seas.  24,  de  Matrim.,  can.  1. 


400 


MATRIMONY — I. 


man  from  the  beginning,  made  them  male  and  female ; 
....  and  they  two  shall  be  in  one  flesh  :  therefore 
now  they  are  not  two^  but  one  fiesh.  What  therefore 
God  halh  joined  together,  let  not  man  put  asunder."' 
The  Council  of  Trent,  quoting  these  words,  says: 
"But  the  grace  which  might  perfect  that  natural  love, 
and  confirm  that  indissoluble  union,  and  sanctify  the 
married,  Christ  himself,  the  Institutor  and  Pertecter 
of  the  venerable  Sacraments,  merited  for  us  by  his 
passion;  as  the  Apostle  Paul  intimates,  saying: 
*  Husbands^  love  your  wives^  as  Christ  also  loved  tiie 
Church,  and  delivered  himself  up  for  it  ;"*  adding 
shortly  after:  ''This  is  a  great  Sacrament;  but  I 
speak  in  Christ  and  in  the  Church.^ "  * 

III.  Indissoluble.  —  Matrimony  was  instituted  to 
be  a  perpetual  bond — a  union  not  to  b&  dissolved, 
while  both  the  parties  live.  They  may,  indeed,  for 
just  reasons^  live  separate ;  but  they  are  still  married 
persons  :  "  Whosoever  shall  put  away  his  wife,  and 
marry  another,  committeth  adultery  against  her  :  and 
if  the  wife  shall  put  away  her  husband,  and  be  mar- 
ried to  another,  she  committeth  adultery. ..  .What 
therefore  God  hath  joined  together,  let  no  man  put 
asunder."* 

IV.  What  CONDITIONS  are  required  to  render  the 
celebration  of  a  Marriage  lawful  : 

1.  Proclamation  of  banns;  where  the  decree  for 
this  is  in  force ; — 

2.  To  be  celebrated  before  witnesses ;  and  by  their 
own  proper  Pastor,  where  the  decree  for  this  is  re- 
ceived ; — 

»  Matt  xMx.  4,  5,  6. 

9  Ses8.  24,  Doctrlna  de  Sacr.  Matrlm.— Eph.  v.  26,  82. 

»  Mark  x.  11, 12,  9. 


MATBIMONY — I. 


401 


ed  to  render  the 
3  the  decree  for 


Sph.  V.  26,  82. 


3.  To  have  no  canonical  impediment ; — 

4.  To  be  in  a  state  of  grace. 

V.  Consent  of  Pare^^ts. — The  two  parties  should 
have  the  consent  of  their  parents.  Parents  may  refuse 
their  consent,  if  they  have  just  reasons,  viz. : 

1.  If  the  Marriage  would  be  a  disgrace  to,  or  dis- 
turb the  peace  of  the  family  ; — 

2.  If  it  would  prove  highly  detrimental  to  the 
child ; — 

3.  If  it  would  endanger  the  loss  of  Religion. 

But  if  the  refusal  be  unreasonable,  the  parent  sins ; 
and  if  it  be  quite  evidently  so,  then  the  child  may 
marry,  notwithstanding  the  Parents'  refusal  of  consent. 

VI.  What  are  Impediments  ?  They  are  cases 
which  are  a  hindrance  to  Marriage,  rendering  it  either 
null  and  void,  or  else  unlawful. 

First,  those  Impediments  which  render  it  null  (i.  e., 
no  marriage  at  all),  are  these : 

1.  A  solemn  vow  of  Chastitv ; — 

2.  Consanguinity  to  the  fourth  degree  inclusively ; 

3.  Affinity,  by  lawful  marriage,  to  the  fourth  de- 
gree ;  by  unlawful  cohabitation,  to  the  second  degree ; 
and  also  t?ie  affinity  which  arises  fi'om  persons  being 
sponsors  in  Baptism  or  Confirmation  ; — 

4.  Either  party  being  already  married  to  another; — 

5.  Either  one,  but  only  one,  being  unbaptized ; — 

6.  Previous  adultery,  with  a  promise  of  marriage 
\n  case  the  innocent  party  should  die ; — 

7.  If  the  consent  be  not  free,  or  be  extorted  by 
great  fear. 

Secondly,  Those  Impediments  which  render  mar- 
riage criminal,  though  valid,  are  these  : 

1.  A  promise  of  marriage  to  another  person  (that 
promise  still  existing) ; — 

34* 


402 


MATRIMONY — U. 


2.  A  SIMPLE  VOW  of  Chastity  ; — 

3.  Solemnizing  tlie  Marriage  in  Advent  or  Lent. 

I  have  yet  to  explain  the  Dispositions  and  Prepa- 
ration necessaiy  for  receiving  Matrimony  worthily ; 
and  also  the  Duties  and  Obligations  of  married  peo- 
ple, which  the  graces  of  this  Sacrament  enable  them 
to  fulfil.  And  the  explanation  of  these  shall  be  the 
subject  of  the  next  Instruction. 


Instruction   LXY.  , 

MATRIMONY   CONCLUDED.  I 

7%«  Dispositions  for  receiving  the  Sacrament  of  Matri- 
mony ; — Duties  and  Obligations  of  Married  People. 

What,  is  Matiimony? — Matrimony  is  a  Sacrament,  which 
gives  grace  to  those  who  contract  marriage  with  due  dispo- 
sitions, to  enable  them  to  bear  the  difficulties  of  their  state, 
to  love  and  be  faithful  to  one  another,  and  to  bring  up  their 
children  in  the  fear  of  God. 

Having  explained  the  Institution  and  Nature  of  the 
Sacrament  of  Matrimony,  and  the  Conditions  neces- 
sary for  rendering  it  valid  and  lawful ;  I  have  now  to 
explain  the  Dispositions  and  Preparation  necessary 
for  receiving  it  worthily ;  and  also  the  Duties  and 
Obligations  of  married  people. 

I.  What,  then,  are  the  Dispositions  and  Prepara- 
tion necessary  for  receiving  this  Sacrament  worthily  ? 

1.  You  should  endeavor,  in  the  fi/st  place,  to  pro- 
cure the  favor  and  direction  of  Heaven,  by  fervent 
prayer, — by  being  attentive  to  all  the  duties  of  a  good 
Christian,  —  and  by  avoiding  dangerous  interviews, 
<fec. :  "  A  good  wife  is  a  good  portion ;  she  shall  be 
given  in  the  portion  of  them  that  fear  God — to  a  man 
for  his  good   deeds."*     Nothing  is   of  greater  im- 

1  EccIL  xxTi.  & 


MATRIMONY — II. 


403 


s  and  Prepara- 
ment  worthily  1 
St  place,  to  p'o- 
iven,  by  fervent 
duties  of  a  good 
rous  interviews, 
she  shall  be 


portance,  in  entering  into  the  married  state,  than  to 
obtain  the  divine  blessing;  and  yet  nothing  is  lesa 
attended  to ! 

2.  They  who  are  about  to  get  married,  should  con- 
sult their  Parents  and  Director  ;  instead  of  allowing 
themselves  to  be  hurried  away  by  passion  :  "My  son, 
do  nothing  without  counsel,  and  thou  shalt  not. repent 
when  thou  hast  done ;"  *  "  Children,  hear  the  judgment 
of  your  Father;'"  and  "seek  counsel  always  of  a 
wise  man." ' 

3.  They  should  have  a  right  intention — such  as 
God  had  in  the  institution  of  Marriage ;  viz.,  to  be  a 
mutual  help  to  each  other; — to  have  children  who 
may  serve  God ; — and  to  prevent  incontinence.  Their 
intention,  then,  should  not  be  to  gratify  ambition, — 
or  avarice, — or  carnal  desires :  "  The  Angel  Raphael 
said  to  Tobias :  Hear  me,  and  I  will  show  thee  who 
they  are,  over  whom  the  devil  can  prevail.  For  they 
who  in  such  manner  receive  Matrimony,  as  to  shut 
out  God  from  themselves,  and  from  their  mind,  and 
to  give  themselves  to  their  lust,  as  the  horse  and  the 
mule  ; . .  .  .over  them  the  devil  hath  power."' *• 

4.  They  should  be  careful  to  choose  a  proper  per- 
son. This  is  of  very  great  importance !  yet,  to  be  of  a 
high  family^ — rich, —  beautiful,  &c.,  seem  to  be  made 
the  chief  considerations,  by  a  great  proportion  of  those 
who  marry.  These  are  very  well  as  secondary^  but 
should  not  be  the  chief  determining  motives. 

The  choice  should  fall  on  one  of  the  true  Religion^ 
and  a  good  Christian:  your  own  peace  and  happi- 
ness; your  own  salvation  and  that  of  your  children, 
depend  greatly  upon  it.     Family,  riches,  and  beauty, 


»  EccI!.  xxxil,  24. 
3  Eccli.  iii.  2. 


»  Tobias  iv.  19. 
*  Tobias  vL  16, 17. 


404 


MATRIMONY — H. 


Ift 


i 


are  but  poor  helps  to  happiness,  if  the  temper  be  bad, 
— the  humor  eitravagant, — or  the  passions  violent: 
*'  It  is  better  to  dwell  in  a  wilderness,  than  with  a 
quarielsonie  and  passionate  woman." '  "  Happy  is 
the  husband  of  a  good  wife,  for  the  number  of  his 
years  is  doubled."' 

What  is  the  tnore  immediate  Preparation  ? 

1.  To  get  instructed  in  the  nature  of  this  Sacra- 
ment, and  in  the  conditions  and  dispositions  necessary 
for  receiving  it  ;  and  .also  in  the  duties  and  obliga- 
tions of  the  married  state ; — and  to  resolve  to  comply 
with  them  ; —  1 

2.  To  be  sufficiently  instructed  in  Christian  doc- 
trine, on  account  of  being  able  to  teach  the  children  ; — 

3.  To  be  in  a  state  of  grace :  otherwise  the  mar- 
riage would  be  sacrilegious;  and  would  tend  to  draw 
the  curse  of  God,  instead  of  his  blessing  ;•— ' 

4.  To  receive  the  Sacrament  of  Penance  (if  in  a 
»tate  of  sin) ; — and  to  spend  some  time  in  preparation 
and  prayer. 

II.  I  will  now  explain  the  Duties  and  Obligations 
of  the  married  state.  The  duties  of  married  people 
are  most  seiious  and  important;  because  their  own 
and  "their  children's  happiness,  both  here  and  hereaf- 
ter, depend  very  much  upon  them.  For  the  fulfilling 
of  these  duties,  particular  graces  are  necessary  ;  and 
Faith  teaches,  that  this  Sacrament  gives  them.  You 
will  understand  what  these  graces  are,  and  the  value 
of  them,  by  learning  those  duties  which  they  will  en- 
able you  to  fulfil. 

What,  then,  are  the  Duties  and  Obligations  of  the 
married  state  ? 

1.  The  husband  and  wife  must  have  a  mutual  love 


*  Prov.  xxi.  19, 


'  Eccli.  xxvL  1. 


s  See  Note  2,  page  264. 


MATRIMONY — H. 


405 


I  per  be  bad, 
)ns  violent: 
ban  with  a 
"Happy  is 
oaber  of  his 

on  ? 

■  this  Sacra- 

•ns  necessary 

and  obliga- 

ve  to  comply 

hristian  doc- 
e  childien ; — 
wise  the  mar- 
tend  to  draw 

lance  (if  in  a 
n  preparation 

d  OhUgatioM 
arried  pe«^ple 
lise  their  own 
le  and  heveat- 

the  tulfilliug 
icessary  ;   and 

them.     You 
land  the  value 

they  will  en- 

|(7aiions  of  the 
la  mutual  love 

fote  2,  page  264. 


for  each  other.  The  precept  of  Cliarity  obliges 
married  persons  moat  strictli/ :  "  Husbands,  love  your 
wives  as  Christ  also  loved  the  Church, . .  .Men  ouixht 
to  love  their  wives,  as  their  own  bodies :  he  that  loveth 
his  wife,  loveth  himself. ^^^  Without  this,  there  will 
be  no  peace  or  "happiness. 

2.  They  must  keep  their  love  within  proper 
bounds.  For  they  must  love  God  more  than  they 
love  each  other;  and  not  act  like  Adam,  who  otfonded 
God  by  eating  the  forbidden  fruit,  rather  than  dis- 
please Eve. 

3.  They  must  give  each  other  good  example ;  and 
pray  for  their  mutual  happiness  and  salvation:  "So 
let  your  light  shine  before  men,  that  they  may  see 
your  good  works,  and  glorify  your  Father  which  is  in 
heaven."*  How  nmch  more  ought  nmrried  persons 
to  give  edification  to  each  other?  St.  Paul  snys  :  "I 
desire  that  prayers  and  supplications  be  made  for  all 
wen."'  How  much  more  then,  ought  husband  and 
wife  to  pray  for  one  another  ? 

4.  They  must  preserve  inviolably  the  sanctity  of 
the  marriage-bed:  "(Let)  marriage  (be)  honorable 
in  all,  and  the  bed  iindefiled.  For  fornicators  and 
adulterers  God  will  judge."''  Adultery  is  a  most  (jriev- 
ous  crime^  being,  1st,  The  violation  of  a  Sacramental 
contract ; — 2dly,  the  breach  of  a  vow  made  before  God 
and  the  Church ; — 3dl(/,  A  great  injustice  to  the 
innocent  party.  If  it  should  be  discovered  (or  sus- 
pected, which  is  frequently  the  case),  it  then  sows  the 
seed  of  perpetual  discord. 

6.  The  husband  should  exercise  his  authority  in  a 
proper   manner    (with   prudence,   mildness,   charity, 


»  Eph.  V.  25,  28. 
»  Matt.  V.  1& 


»  1  Tim.  il.  1. 
«  Heb.  xiii.  4. 


406 


MATRIMONY — II. 


&c.),  as  God's  law  requires  :  "  The  husband  is  head 
of  the  wife,  as  Christ  is  head  of  the  Church.'" 
Therefore,  as  Christ  is  solicitous  for  the  good  of  his 
Church,  so  the  husband,  &c. 

6.  The  wife  should  behave   towards  her  husband 

'with  due   respect,  obedience^  and   submission :     "  Let 

women  be  subject  to  their  husbands,  as  to  the  Lord. 

...  .As  the  Church  is  subject  to  Christ;  so  let  wives 

be  to  their  husbands  in  all  things."' 

If  both  parties  would  observe  these  duties,  how 
happily  they  would  live  togecher!  But  if  one  of 
them  should  act  contrary  to  them,  what  is  the  ot^er 
to  do  ?  In  such  cases,  they  seldom  act  as  they  should. 
When,  for  instance,  the  wife  offends,  how  frequently 
does  the  husband  treat  her  with  harshness;  cursing, 
threatening,  or  striking  her;  and  then  pleading  ne- 
cessity in  excuse  for  his  conduct :  "  She  has  such  a 
temper!  (he  says);  she  is  always  out  of  humor,  and 
forever  scolding  and  tormenting ;  so  that  I  must  be 
harsh,"  &c.  When  the  husband  offends,  the  wife 
uses  I'eproaches ;  and  will  continue,  for  hours  to- 
gether, uttering  all  kinds  of  spiteful  expressions. 
All  this  is  the  effect  of  impatience;'  and  makes  the 
matter  much  worse.  When  they  disagree,  there  are 
generally  faults  on  both  sides,  at  least  before  they 
have  done.  And  when  wives  complain  of  harsh 
and  violent  treatment,  although  the  husband  may  be 
faulty,  yet  they  may  generally  thank  themselves  for 
the  ill  usage  they  receive  ;  as  St.  Monica  used  to  say  to 
those  who  went  to  her  with  their  complaints:  "Lay 
the  blame  (she  said)  rather  on  yourselves  and  your 
tongues.'" 


»  Eph.  V.  28. 
a  Eph.  V.  22,  24. 


3  Butler's  Lives  of  the  Sain}», 
Vol.  6,  May  4 


VIKTUE  CF  FAITH. 


4t 


Y.  There  is  another  very  important  duty  of  married 
people,  viz.,  to  bring  up  their  children  religiously. 
They  must  instruct  their  children  ; — instil  into  them 
religious  feelings; — see  to  their  prayers,  confessions, 
and  communions  ; — watch  over  them  ; — keep  them 
from  bad  companions,  and  from  occasions  of  sin  ; — 
set  them  good  example  ; — pray  for  them,  &,c.  These 
duties  towards  children  lay  parents  under  a  heavy  re- 
sponsibility ;  yet  how  ge.nerally  are  they  neglected ! 

These  are  the  Duties  and  Obligations  of  the  mar- 
ried state :  they  are  important  and  difficult ;  and  can- 
not be  fulfilled  religiously^  without  particular  graces. 
These  graces  the  Sacrament  of  Matrimony  gives  to 
such  as  receive  it  with  proper  dispositions.  You  see, 
then,  how  important  it  is  to  make  a  good  preparation 
for  it !  you  see  the  great  advantages  of  receiving  it 
with  proper  dispositions  I  and  how  careful  you  should 
be  afterwards  not  to  lose,  by  sin,  those  special  graces 
which  it  gives  to  those  who  receive  it  worthily. 


EXPLANATION 

^f  WnivLt^  Hub  Wnz%, 


Instruction  LXYI. 

THEOLOGICAL  VIRTUE  OF  FAITH. 

The  Nature^ — Necessity^ — and  Exercise  of  the  Virtue  of 
Faith  ; — the  Sins  against  Faith. 

What  is  meant  by.  the  Theological  Virtues  ? — Virtues  that  relate 
immediately  to  God. 

How  many,  and  what  are  the  Theological  Virtues  ? — Three  ; 
Faith,  Hope,  and  Charity. 


408 


VIRTUE   OF  FAITH. 


;if. 


j^H'i' 


What  does  Faith  help  us  to  do  ? — It  helps  lis  to  believe,  with- 
out doubting,  till  tiiat  Qud  has  taught  and  the  Church  pro- 
poses. 

I.  Nature  of  Faith. — Faith  is  a  supernatural 
and  Theological  Virtue,  by  wliicli  we  fiimly  Ixilieve 
all  the  Truths  which  God  has  revealed  to  his  Church  ; 
and  believe  them,  because  He  who  has  revealed  them 
is  Truth  itself.  It  is  called  a  Theoloi/ical  Virtue,  be- 
cause it  has  God  himself  for  its  immediate  object, 
being  a  direct  homage  to  his  eternal  Truth — to  his 
divine  Veracity,  which  is  one  of  his  essential  Attri- 
butes;  but  moreover,  because  it  is  not  acuiired  ^by 
us,  but  infused  into  our  souls  by  God:  "liiussed  'art 
thou,  Simon  liar-Jona ;  because  flesh  and  blood  hath 
not  revealed  it  to  thee,  but  my  Father  who  is  in 
heaven." ' 

What  we  believe  from  the  evidence  of  our  senses, 
is  not  Faith,  but  experience;  what  we  believe  from 
arguments  drawn  from  self-evi  i>nt  propositions,  is 
reason  and  demonstration  ;  what  we  believe  from  tes- 
timony, is  Faith,  and  it  may  be  either  human  or  di- 
vine. It  is  human  faith,  when  we  believe  any  thing 
on  the  authority  of  the  word  of  mct,n  only :  it  is  divim 
Faith,  when,  on  the  authority  of  the  word  of  God,  we 
believe  the  truths  which  he  has  revealed,  and  which 
he  proposes  to  us  as  revealed^  by  the  teaching  of  his 
Churcli,  "  which  (as  St.  Paul  says)  is  the  pillar  and 
ground  of  the  Truth.'"* 

But  the  decisions  of  the  Church,  although  infallible, 
are  not  the  motive  of  our  Faith ;  they  are  only  the 
sure  means  of  knowing  the  truths  of  Faith.  The 
pi'oper  motive  of  Faith  is  the  word  of  God — the  di- 
vine Veracity :    we  believe  the  truths  of  revelation 


» Matt  xvL  IT. 


>  1  Tim.  iU.  15. 


VIRTUE  OF  FAITH. 


409 


>  believe,  with- 
lie  Church  pro- 
supernatural 
fiimly  believe 
0  his'CliurcJi ; 
revealed  ihein 
•al  Virtue,  be- 
lediate  object, 
Truth— to  his 
issential  Attri- 
•t  ac.uiircd  ^by 
:  "Blessed  *art 
md  blood  hath 
her  who  is  in 

i  of  our  senses, 
e  believe  from 
propositions,   is 
elieve  from  tes- 
|v  human  or  di- 
ilieve  any  thing 
nly :  it  is  dmne 
'  ord  of  God,  we 
laled,  and  which 
Iteaching  of  his 
the  pillar  and 

louo-li  infallible, 
iv  are  only  the 
lof  Faith.  The 
)f  God— the  di- 
IS  of  revelation 

h  1  Tim.  ill.  IS* 


precisely  because  God,  who  is  Truth  itself,  has  de- 
clared thera ;  and  we  know  with  certainty  that  he  has 
declared  them,  by  the  infallible  teaching  of  his 
Cburch.  And  the  chief  merit  of  Faith  consists  in  be- 
lieving, on  tlie  same  authority — on  the  divine  Veraci- 
ty, what  we  do  not  see  or  should  not  otherwUe  know. 
For,  "Faith  is  the  substance  of  things  to  be  hoped 
fur — the  evidence  of  things  that  appear  not."* 

This  divine  Faith  is  the  pure  gilt  of  God  :  "  For  by 
grace  you  are  saved  through  Faith ;  and  that  not  of 
yourselves,  for  it  is  the  gift  of  God."  ^ 

IE.  Necessity  of  Faith. — The  Virtue  of  Faith  is 
oi  strict  obligation ;  and  is  included  in  that  homage 
of  adoration,  which  is  enjoined  in  the  First  Command- 
ment. It  is  a  most  grievous  insult  to  God,  and  mor- 
tally sinful,  to  refuse  to  believe  his  word :  and  hence 
Christ  says :  "  He  that  believeth  not,  shall  be  con- 
demned;"' and  St.  Taul  likewise  assures  u's,  that 
"without  Faith  it  is  impossible  to  please  God."  * 

To  satisfy  this  obligation,  our  Faith  must  have 
these  two  qualities,  namely,  it  must  be  ^/7/i,  without 
the  least  doubt  or  misgiving; — and  it  must  be  entire^ 
comprehending  al'  revealed  truths  either  explicntly  or 
implicitly.  Our  Faith  is  explicit,  when,  knowing  that 
such  or  such  a  truth  is  revcjded  by  God,  we  believe  it 
distinctlfj  ov  in  particular  :  but  it  is  implicit^'whvn  we 
believe  all  revealed  truths  in  general,  whether  we  know 
them  or  not;  as,  for  instance,  when  we  believe  all 
that  the  Church  believes  and  teaches. 

There  are  some  leadino;  Truths  which  we  must 
know,  and  believe  with  an  explicit  Faith ;  because  an 
explicit  belief  of  them  is  absolutely  necessary  us  a 


»  Heb.  xi,  1. 
9  £ph.  ii.  8. 


85 


»  Mftrk  xvl.  16. 
«  Hcb.  xi.  6. 


410 


VIRTUE   OF   FAITH. 


•: 


irv. 

'lis '; 

m 


means  of  salvation  {necesnaria  necessitate  medii).  Thus, 
wc  must  know,  and  explicitly  believe,  tliut  there  is  a 
God,  the  Sovereign  Lord  of  all  thinj^s;  and  that  h^ 
rewards  those  who  love  and  servo  him ;  "  Withou\ 
faith  it  is  impossible  to  please  God ;  for  ho  that  Com- 
eth to  God,  must  believe  that  he  is,  and  is  a  rewardei 
to  them  that  seek  liim." '  Therefore,  when  persona 
have  come  to  the  use  of  reason,  there  is  no  salvation 
for  them,  unless  they  believe  explicitly  in  a  God, 
whose  Providence  looks  to  our  conduct ;  and  in  the 
existence  of  a  future  life,  where  each  one  will  receive 
rewards  or  punishments  according  to  his  works.    \ 

Explicit  Faith  in  the  tnysteries  of  the  Adorable 
Trinity,  and  of  the  Incarnation  and  Passion  of  Jesus 
Christ,  is  also  imperatively  necessary  for  salvation; 
either  because  such  explicit  belief  is  an  essential  n.eans 
of  being  saved,  or,  at  least,  because  it  is  a  diviue  pre- 
cept.* 

By  divine  precept  {necessitate  prcecepti),  we  must 
also  know  and  explicitly  believe,  at  least  in  substance, 
the  Apostles'  Creed, — the  Lord's  Prayer, — the  Com- 
mandments of  God,  and  of  the  Church, — the  Sacra- 
ments which  are  more  especially  necessary,  as  Bap- 
tism, Penance,  and  the  Holy  Eucharist ;  and  the  oth- 
ers when  we  may  have  occasion  to  receive  them. 

By  Ecclesiastical  precept,  we  are  still  further 
obliged    to   know   by   hearty  the  Apostles'  Creed,— 

»  Heb.  xl.  6. 

3  Divines  are  not  unanimons,  as  to  whether  an  emplicit  belief  in  theN 
mysteries  is  necessary,  as  being  an  essential  means  of  salvation  (i.  e.,  ««■ 
cesHtate  medii),  or  as  beina;  a  divine  precept  (i.  e.,  necesnitate  prcecep- 
U):  eacii  opinion  is  probable;  but  the  former  is  more  common  and  more 
probable  thim  the  laiter,  and  therefore  we  must  act  us  if  it  were  certain ; 
Because,  loitk  regard  to  the  esaential  means  of  salnatum,  it  is  not  law- 
ful to  adopt  probable  opinions  and  follow  them  in  practice,  merely  be- 
cause the/  are  probable.  The  doubt  is  not  as  to  the  obligation  of  an  ex- 
plicit belief  in  these  mysteries,  but  only  as  tu  the  particular  ground  of  the 
obligation. 


VIRTUE   OF   FAITU. 


411 


medii).   Tliua, 
tliivt  thevc  is  a 
;  and  tlwit  \\(\ 
iin;   ''\Vithou\ 
»r  lie  tluit  corn- 
el is  a  rewavJei 
,  when  pcrsom 
I  is  no  salvation 
itbj  in  a  God, 
ct;  and  in  the 
)nc  will  receive 
liis  works.    \ 
f  the  Adorable 
'assion  of  Jesus 
y  for  salvation; 
I  essential  n«eans 
,  is  a  divine  pre- 

Bcepti),  we  must 
5ast  in  substance, 
lyer,— the  Com- 
rch, — the  Sacra- 
cessary,  as  Bap- 
ist ;  and  the  oth- 
jceive  them, 
re  still  further 
)ostles'   Creed,- 

etoplicit  belief  In  these 
8of  salvation  (I.e.,  ««• 
5.,  necesititate  pmcep- 
ore  common  and  more 
•t  as  if  it  were  certain ; 

^alvatwn,  it  is  not  law- 
In  practice,  merely  w- 

\o  ohliguUon  of  &n  ^^■ 
articular  flfrottnrt  of  tm 


the  Lord's  Prayer, — the  Hail  Mary,  and  how  to  make 
the  Sign  of  tie  Cioss.' 

Those  persons,  therefore,  are  guilty  of  sin,  \st,  who 
are  ignorant  of  any  of  tlu'se,  through  their  own  wilful 
neglect; — 2d li/,  who  wilfully  and  without  necessity, 
deprive  themselves  of  the  means  or  opportunity  of 
knowing  them ; — 3(?/y,  who  neither  instruct  their 
children  theinselves,  nor  send  them  to  he  instructed, 
on  these  points; — and  4//*/^,  who,  in  this  respect,  hin- 
der or  neglect  the  servants  or  domestics  who  are  un- 
der their  chariife. 

III.  ExKucisE  OF  Faith. — We  worship  and  honor 
God  by  the  virtue  of  Faith,  when  we  make  Acts  of 
this  virtue ;  i.  e.,  when  we  make  protestations  to  God, 
that  we  do  actually  believe  all  the  truths  which  he 
has  revealed,  and  proposes  to  us,  as  revealed,  by  his 
Church  ;  and  that  we  believe  them  precisely  because 
He,  who  is  Truth  itself,  has  revealed  them.  This  is 
paying  direct  homage  to  God — it  is  au  act  of  homage 
to  his  eternal  Truth — it  is  the  submission  of  our  falli- 
ble judgment  to  his  infallible  word.  These  Acts  serve 
to  enlighten  and  strengthen  our  Faith, — to  increase 
our  attachment  to  Religion, — and  to  confirm  our  res- 
olution of  practising  what  it  teaches ;  and  they  should 
form  a  part  of  our  daily  prayer. 

There  are  some  circumstances,  in  which  it  is  neces- 
sary that  we  should  exercise  our  Faith,  by  making  an 
outward  and  open  profession  of  it;  as,  when  God's 
honor,  the  cause  of  Religion,  or  our  neighbor's  sal- 
vation, requires  it.  {^Example  of  the  Martijrs^  who 
courageously  made  open  profession  of  their  Faith 
before  persecuting  tyrants,  even  when  they  knew  it 

»  8,  Alph.  Lig.,  Theol.  Mor.,  lib.  2,  tract  1,  n.  3,  Reap.  2;  et  Unde  re- 
tohitur,  2. 


i 


4:12 


VIRTUE   OF  FAITH. 


would  cost  them  their  life).  It  is  never  lawful  to  de- 
ny our  Relig'ion,  or  to  be  ashamed  of  it,  before  men ; 
"He  tliat  shall  deny  me  before  men,  I  will  also  denj 
him  before  my  Father  who  is  in  heaven."' 

IV.  Sins  against  thk  virtue  of  Faith. — Th« 
sins  which  are  directly  ngainst  the  theological  Virtu? 
of  Faith,  are  infidelity,  apostasy,  heresy,  and  doubts. 

1.  Injide/iti/  {iomT^vehandA  Paganism,  Judaism,  and 
Mohammedanism.  When  infidelity  is  the  cft'ect  of  in- 
voluntary and  invincible  ignorance;  as  in  those  who 
have  never  heard  of  the  Christian  Religion,  nor  had 
the  means  of  knowing  it,  it  will  not  be  imputed^  to 
them  as  a  sin  :^  '*  If  I  iiad  not  come  (says  our  Bloi-sed 
Lord),  and  spoken  to  them,  thei/  would  not  have  sin ; 
but  now  they  have  no  excuise  for  their  sin."  ^  "  For 
whosoever  have  sinned  (says  St.  Paul)  without  the 
law,  shall  perish  without  the  law ;  and  whosoever 
have  sinned  in  the  law,  shall  be  judged  by  the  law."* 
But  when  the  infidelity  is  voluntary,  either  directly 
or  indirectly  ;  i.  e.,  either  in  itself,  or  in  its  cause,  it 
is  grievously  sinful  :  "  But  now  [aftei'  hadmj  heard 
the  doctrines  of  Christ)  they  are  without  excuse  for 
their  sin."*  "He  that  believeth  *not,  shall  be  con- 
demned." ^ 

2.  Apostasy  is  the  renouncing  of  Christianity — it  is 
the  entile  abandonment  of  the  Christian  Faith  ;  and 
it  is  a  very  grievous  sin. 

3.  Ilere^sy  is  a  pertinacious  adherence  to  such  error, 
as  is  directly  opposed  to  some  Article  of  Faith — to 
some  truth  which  the  Church  proposes  to  us,  as 
having  been  revealed  by  God  ;  it  is  refusing  to  be- 
lieve v/hat  one  knows  to  be  declared  by  the  Church 


»  Matt  X.  33. 

"  Goiiaset,  Th6ol.  Mor.,  torn.  1,  n.  339. 


8  John  XV.  22.     6  John  xv.  22. 
«  Kom.  ii.  12.      «  Mark  .\vi.  18. 


VIRTUE   OF   HOPE. 


413 


of  Christ,  as  a  revealed  truth — it  is  preferring  one's 
own  opinion  to  the  infallible  decisions  of  the  Church. 
By  apostasy,  the  whole  of  Christianity  is  renounced; 
but  by  heresy,  only  some  of  its  truths  are  rejected. 
Heresy  is  a  grievous  mortal  sin. 

4.  Doubts  concerning  any  Article  of  Faith,  when 
they  are  voluntary,  or  wilfully  consented  to,  are  also 
grievously  sinful.  Whenever  they  arise  in  the  mind, 
they  should  be  rejected  immediately  as  suggestions  of 
the  devil,  without  our  stopping  to  reason  them  away: 
they  should  be  opposed  by  Acts  of  Faithy  and  by 
Prayer.  If  they  proceed  from  ignorance,  it  is  neces- 
sary to  get  instructed ;  if  from  the  enemies  of  our 
Religion,  by  giving  ear  to  their  irreligious  conversa- 
tion, or  by  reading  their  heretical  books,  then  these 
must  be  avoided;  for  thus  to  expose  one's  Faith 
knowingly  and  unnecessarily,  is  a  sin.  True  Faith  is 
a  most  precious  gift  of  God,  for  which  we  should  dai- 
ly thank  him ;  and  we  should  show  our  esteem  for  it, 
by  using  every  means  to  preserve  and  practise  it. 


Instruction  LXYII.      '       _ 

THEOLOGICAL  VIRTUE  OP   HOPE. 

The  Nature^ — Necessity^ —  Grounds^ — Advantages^ — and 
Exercise  of  the  Virtue  of  Hope; — the  Sins  against  Hope, 

Wfiat  is  meant  hy  the  Theological  Virtues  ? — Virtues  that  relate 
immediately  to  God. 

How  many,  and  what  are  the  Theological  Virtues  9 — Three ; 
Faith,  Hope,  and  Charity. 

What  does  Hope  help  us  to  do .?— It  helps  ns  to  expect,  with 
contidenoe,  that  God  will  give  us  all  things  necessary  for 
our  salvation,  if  we  do  what  he  reijiiires  of  us. 

I.  Nature  of  Hope. — Hope  is  a  supernatAiral  and 

35» 


y 


VK    ' 


414 


VIRTUE   OF   HOPE. 


Theological  Virtue,  by  which  we  confidently  expect 
eternal  life,  and  the  means  of  arriving  at  it;  resting 
our  confidence  on  the  goodness,  power,  and  promises 
of  Goil,  and  on  the  infinite  merits  of  Jesus  Clirist :  it 
is  a  desire  and  expectation  of  salvation,  with  a  firm 
confidence  of  obtaining  it,  through  God's  infinite 
goodness,  and  his  promised  mercy  and  assistance.  It 
is  called  a  Theological  Virtue,  because,  like  Faith,  it 
has  God  himself  for  its  immediate  object,  being  a  di- 
rect homage  to  his  infinite  Goodness,  Power,  and  Fi- 
delity to  his  promises ;  and  because  it  is  a  virtue,  not 
acquired  by  us,  but  infused  by  God  into  our  souls.   \ 

II.  Necessity  of  Hope. — We  may  say  of  the  vir- 
tue of  Hope  what  St.  Paul  says  of  Faith,  that,  with- 
out it,  it  is  impossible  to  please  God :  for  it  is  abso- 
lutely necessary,  as  a  means. of  salvation  {riecessitaU 
medii) ;  and  is  included  in  that  duty  of  adoration, 
which  is  required  by  the  First  Commandment.  St. 
Paul  says :  "  We  are  saved  by  Hope."  *  "  Do  not 
therefore  lose  your. confidence,  which  hath  a  great  re- 
ward.^'' ^  If  we  do  not  put  our  trust  in  God,  but  in 
ourselves,  jt  is  a  sin  ;  and,  moreover,  it  is  great  folly  ; 
because  <ff  ourselves  we  could  not  take  the  least  step 
towards  heaven,  but  should  fall  into  the  very  depth 
of  vice :  "  We  are  not  sufficient  to  think  any  thing 
of  ourselves,  as  of  ourselves ;  but  our  sufficiency  is 
from  God!'"' '  "  Without  me,  you  can  do  nothing^  * 
What  folly  therefore  it  is,  and  what  presumption,  to 
trust  in  ourseWes ! 

III.  GitouNDS  OF  Hope. — Hope  is  grounded  on 
God's  mfinite  Goodness,  Power,  and  Promises,  through 
the  infinite  Merits  of  Christ.     Notwithstanding  our 


»  Rom.  vili.  24 
a  Ueb.  X.  85. 


«  2  Oor.  m.  6. 
*  John  XV.  6. 


VIRTUE    OF  HOPE. 


415 


entW  expect 
it  it';  resting 
ind  promises 
us  Clirist :  it 

witli  H  firm 
Tod's  infinite 
ssistance.  It 
like  Faith,  it 
t,  being"  a  di- 
ower,  and  Fi- 
3  a  virtue,  not 

our  souls.    * 
say  of  the  vir- 
th,  that,  with- 
for  it  is  abso- 
on  {riecessitat€ 

of  adoration, 
andment.  St. 
."  1     "  Do  not 

ath  a  great  re- 
in God,  but  in 

is  great  t'oUy  ', 
the  least  step 

he  very  depth 

ink  any  thing 
sufficiency  is 
do  nothing.'''' 

resumption,  to 

grounded  on 
)mises,  through 
ihstandiug  our 

XV.  5. 


own  weakness  and  inability  to  do  good,  notwithstand- 
ing even  the  number  and  grievousness  of  our  sins,  we 
have  reason  to  place  an  entire  confidence  in  God ; 
and  to  trust  that  we  shall  receive  from  him  all  tliat  is 
necessarv  both  for  this  life  and  the  next ;  not  because 
we  deserve  any  of  his  favors,  but  because  He  is  good. 
Hope  has  these  two  parts,  viz.,  a  complete  distrust  in 
ourselves  ;  and  an  entire  confidence  in  God.  With 
these  dispositions,  there  is  no  blessing  which  we  may 
not  obtain:  ^''Because  he  hath  hoped  in  me,  I  will  de- 
liver him;  I  will  protect  him,  because  he  hath  known 
my  name  :  he  shall  cry  to  me,  and  I  will  hear  him ;  I 
will  deliver  him,  and  I  will  glorify  him."* 

IV.  Advantages  of  Hope. — Hope  brings  to  the 
soul  that  possesses  it,  many  and  very  great  Advan- 
tages : 

1.  It  gives  us  great  courage  and  resolution  in  the 
service  of  God:  "If  God  be  for  us,  who  is  against 
us?. . .  .Who  then  shall  separate  us  from  the  love  of 
Christ?  shall  tribulation?  or  distress?  or  famine  ?  or 
danger  ?  or  persecution  ?  or  the  sword  ? ....  I  am 
sure  that  neither  death  nor  life,. . .  .nor  powers,  nor 
things  present,  nor  things  to  come,. . .  .nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love 
of  God,  which  is  in  Christ  Jesus  our  Lord."*  "For 
though  I  should  walk  in  the  midst  of  the  shadow  of 
death,  I  will  fear  no  evils,  for  thou  (O  God)  art  with 


»3 


me. 

2.  It  enables  as  to  triumph  with  ease  and  certainty 
over  temptations:  "He  that  dwelleth  in  the  aid  of 
the  Most  High,  shall  abide  under  the  protection  of  the 
God  of  .Jacob. . . ,  Because  he  hath  hoped  in  me,  I  will 
deliver  him  ;  I  will  protect  him,  because  he  hath  known 

1  Ps.  xc.  14, 16.  a  Rom.  viil.  81,  85,  88,  89.         »  Ps.  xxll.  4. 


416 


VrRTXJE  OF  HOPE. 


»» 1 


my  name.  "  "If  armies  in  camp  should  stand  to- 
gether against  me,  my  heart  shall  not  fear  :  it  a  bat- 
tle should  rise  up  against  me,  in  this  will  I  be  confi- 
dent. Tlie  Lord  is  the  protector  of  my  life  ;  of  whom 
shall  I  be  afraid  ?"  ^ 

3.  It  renders  the  greatest  difficulties  in  God's  ser- 
vice easy,  and  even  agreeable  to  us.  The  praittice  of 
virtue  is  frequently  represented  .is  being  difficult :  it 
is  so  to  those  who  are  without  hope;  but  when  we 
possess  this  virtue,  the  difficulty  vanishes  ;  and  hence, 
our  Blessed  Redeemer  says  :  "  Take  up  my  yoke 
upon  you,. . .  .and  you  shall  find  rest  to  your  soulip; 
for  my  yoke  is  sweet,  and  my  burden  light."* 

4.  It  sweetens  all  the  pains  and  troubles  of  this  life, 
by  the  certain  prospect  of  future  rewards :  ''  The  suf- 
ferings of  this  present  time,  which  are  momentary 
and  light,  work  for  us  above  measure,  exceedingly,  an 
€;ternal  weight  of  glory."*  "Blessed  are  ye,  when 
men  shall  revile  you,  and  persecute  you,  and  speak  all 
that  is  evil  against  you,  untruly,  for  my  sake  ;  be  glad 
and  rejoice,  for  your  reward  is  very  great  in  heaven."* 

V.  Exercises  of  Hope. — We  worship  and  honor 
God  by  the  practice  of  Hope,  when  we  make  Acts  of 
this  virtue ;  i.  e.,  when,  from  our  heart,  we  make 
protestations  to  God,  that  we  place  an  entire  and  per- 
fect confidence  in  him — that,  relying  on  his  goodness, 
power,  and  promises,  we  confidently  hope  for  mercy, 
grace,  and  salvation  from  liim,  through  the  merits  of 
Christ;  accompanying  these  protestations  with* the 
determination  or  disposition  of  doing,  on  our  part, 
what  God  requires  from  us.  This  is  paying  direct 
homage  to  his  infinite  Goodness  and  Mercy,  to  his 


1  Ps.  xc.  1, 14 
9  Ps.  xxvi.  8,  L 


«  Matt.  xi.  29,  80. 
*2  0.r.  iv.  17. 


»  Matt  V.  11,  12. 


VIRTUE    OF   HOPE. 


417 


divine  Power,  and  to  his  Fidelity  to  his  promises : 
especially  when  we  make  these  Acts  under  difficult 
and  trying  circumstances;  like  Abraham,  "  who  (as 
St.  Paul  says),  against  hope,  believed  in  hope;  that  he 
might  be  made  the  father  of  many  nations,  according 
to  that  which  was  said  to  him  :  ^''As  the  number  of 
stars ^  so  shall  thy  seed  be^^  "Although  he  should 
kill  me,  I  will  trust  in  him."^  These  Acts  of  Hope, 
when  they  come  from  the  heart,  are  very  pleasing  to 
God;  and  should  form  a  part  of  our  daily  prayer: 
but  they  should  be  made  with  a  real  disposition 
to  do,  on  our  part,  what  God  requires  of  us — to  do 
what  we  can  ourselves,  confidently  trusting  that  God 
will  supply  our  insufficiency.  Without  this,  our  hope 
would  be  vain  and  presumptuous. 

Exercise  of  Hope  in  temporal  things.— May  we  ex- 
ercise Hope  in  temporal  things,  by  praying  for  them 
with  the  hope  of  obtaining  them  ?  We  not  only  maijj 
but  ought;  because  God  directs  us  to  do  so,  and  prom- 
ises that  he  will  grant  these  things,  as  far  as  will  be 
conducive  to  our  leal  good  :  "  When  you  prav,  say  : 
....Give  us  this  day  our  daily  bread."'^  "Be  not 
solicitous  saying:  What  shall  we  eat?  or  what  shall 
we  drink?  or  wherewith  shall  we  be  clothed  ?  For 
your  Father  knoweth  that  you  have  need  of  all  these 
things.  Seek  ye  therefore,  first  the  kingdom  of  God, 
and  his  justice;  and  a//  tliese  things  shall  be  added 
unto  you."* 

As  to  the  necessaries  of  life,  and  the  assistances  we 
need  for  obtaining  them;  it  is  our  duty  to  trust  in 
God,  with  an  entire  resignation  to  his  will;  persnaded 
that  he  will  bless  our  lawful  endeavors,  by  sending 


Matt  V.  11, 12. 


1  Eom.  iv.  18;  and  Gen.  xv.  5, 

2  Job  xiil.  15. 


SLMkexi.  3. 

<  Mate  vi.  31,  32,  33. 


418 


VIRTUE   OF  HOPE. 


US  what  he  knows  to  be  the  best  for  us.  "We 
should  be  thoroughly  convinced  of  these  two  truths, 
viz.: 

1.  Nothing  that  we  undertake  can  succeed,  with- 
out God's  blessing,  or  against  his  will:  For  '* unless 
the  Lord  build  the  house,  they  labor  in  vain  that 
build  it;  unless  the  Lord  keep  the  city,  he  watcheth 
in  vaiii  that  keepeth  it."*  In  all  things,  therefore, 
we  should  have  recourse  to  God ;  and  should  employ, 
on  our  part,  such  means  only  as  are  lawful ;  but  w  i 

'should  never  use  sinful  means;  for  if  we  do,  we  cav 
not  expect  a  blessing  fi-orn  God,  but  the  contrary;  \ 

2.  No  malice  of  men,  nor  of  devils,  can  hurt  those 
who  serve  God,  unless  he  permit  it;  and  then,  on/y 
so  far  as  he  shall  permit.  Therefore,  when  we  meet 
with  difficulties,  or  unjust  opposition,  we  should  never 
lose  couraofe  nor  our  confidence  m  God  :  "In  God  I 
have  put  my  trust,  I  will  not  fear  what  flesh  can  do 
against  me. . .  .In  God  have  I  hoped,  I  will  not  fear 
what  man  can  do  to  me."*  '.'If  armies  in  camp 
should  stand  together  against  me,  my  heart  shall  not 
fear."^  For  "Af  God  be  for  us,  who  is  against 
us?"*  Do  nothing  sinful  to  escape  difficulties  or 
dangers,  but  trust  in  God ; — look  upon  all  trials  as 
coming  from  his  hand  ; — and  be  resigned  to  his  will 
in  all  things,  "  casting  all  your  care  upon  him  :"  and 
then  you  need  not  fear  what  all  the  world  can  do 
against  you. 

VI.  Sins  against  Hope. — The  sins  which  are 
directly  opposed  to  the  virtue  of  Hope,  are  Despair 
and  Presumption. 

1.  Despair  is  a  distrust  of  arriving  at  eternal  hap- 


*'P8.  cxxvi.  1. 
«  Ps.  Iv.  6  11. 


5  Ps.  xxvl.  8. 
*  Kom.  vili.  81. 


VIRTtE   OF   HOPE. 


419 


piness,  or  of  obtaining  the  helps  which  are  necessary 
for  that  purpose.  It  is  a  most  pernicious  and  fatal 
crime ;  because  it  puts  a  stop  to  our  endeavors,  and 
opens  the  door  to  every  kind  of  vice. 

Those  persons  are  guilty  of  it,  who  give  up  all 
hopes,  1,  of  salvation,  on  account  of  its  difficulties; — 
2,  of  pardon,  on  account  of  the  number  or  grievous- 
ness  of  their  sins ; — 3,  of  amendment,  on  account  of 
the  violence  of  their  evil  inclinations,  the  force  of 
their  bad  habits,  or  the  experience  which  they  have 
had  of  their  weakness; — 4,  of  obtaining  what  they 
ask  for  in  prayer,  because  it  is  deferred ; — 5,  of  re- 
ceiving relief  or  support  in  distress  or  sickness ;  and 
so  wish  for  death. 

Remedies. — Prayer ; — Acts  of  Hope ; — Reflecting 
on  the  power,  goodness,  mercy,  and  promises'  of  God, 
— and  on  the  merits  of  Christ. 

2.  Presumption  is  a  vain  expectation  of  salvation, 
and  of  the  necessary  helps,  without  performing  the 
conditions  required.  It  is  in  its  own  nature  a  griev- 
ous Clime,  because  it  makes  the  divine  goodness  an 
encouragement  to  sin ! 

Those  persons  arsj  guilty  of  Presumption,  1,  who 
continue  in  sin,  with  the  intention  of  repenting  before 
death  ;  deferring  their  repentance  because  God  is 
merciful ; — 2,  who  trust  their  salvation,  their  repent- 
ance, or  amendment,  to  i\\Q\v  own  strength  and  en- 
deavors;— 3,  who  expose  themselves,  without  necessi- 
ty, to  the  immediate  occasions  of  sin,  depending  on 
their  own  resolutions; — 4,  who,  in  temporal  att'airs, 
trust  to  their  own  power,  prudence,  or  endeavors,  in- 
dependently of  God. 

Eemedies. — Prayer, — Acts  of  Humility, — Reflecting 
on  the  danger  of  living  in  sin. 


420 


CHARITY :    ITS   FIRST   BRANCH. 


God  is  infinitely  merciful ;  therefore,  do  not  despair: 
but  he  is  also  infinitely  ^t/s^;  therefore,  do  not  presume. 


Instruction  LXYIII. 


THBOLOaiOAL  VIRTUE   OP   CHAttlTY  :     ITS   FIRST   BRANCH. 

The  Love  of  God :  its  Nature  ; — its  Necessity  ; — Grounds 
ofitu  Obligation  ; — its  Exercise  ; — its  Effects  ; — Mpmiis 
of  obtaining  and  increasing  it. 

How  many  andivhnt  are  the  Tlieologlcal  Virtues  9 — Three  :  Faith, 
Hope,  and  Charity.  \ 

Wkat  then  Charity  help  us  to  do  ? — Tt  helps  us  to  love  God 
above  all  things,  and  our  nei<ijhbor  as  ourselves. 

What  are  the  hoo  precepts  of  C/uirity? — 1.  Thou  shalt  love  the 
Lord  thy.  God  with  thy  wliole  heart,  with  thy  whole  soul, 
with  all  thy  strength,  and  with  all  thy  mind.  2.  And  thy 
neighbor  as  thyself. 

I,  Nature  of  the  Love  of  God. —  Charity  is  a 
supernatural  and  Theological  Virtue,  by  whiuh  wo 
love  God  above  all  things,  for  his  own  sake  ;  and  our 
neighbor  as  ourselves,  for  God's  sake.  "By  one 
and  the  same  Charity  (says  St.  Augustine),  we  love 
God  and  our  neighbor:  God  indeed  for  his  own 
sake ;  but  ourselves  and  our  neighbor  for  God's 
sake."*  This  Charity  is  the  love  of  benevolence 
and  of  friendship,  whereby  we  wish  all  good  to  God, 
on  account  of  the  infinite  perfection  of  his  Divine 
Nature.  It  is  called  a  Theological  Virtue,  becau!>e, 
like  Faith  and  Hope,  it  has  God  himself  for  its  im- 
mediate object,  being  a  direct  homage  to  all  his 
divine  Perfections,  by  which  he  is  infinitely  good  in 

1  "Ex  nna  eSdemque  charitate,  Deura  proxiinumqiie  dlligimus ;  sed 
Denm  propter  Deuin,  nos  auteni  etproxiinum  propter  Deiim."— i>e  Tvi- 
nitate,  lib.  8,  cap.  8. 


CHARITY  :    ITS   FIRST   BRANCH. 


^21 


rhree :  Faith, 
to  love  God 


)eum."— 2>«  Tri- 


himself,  and  infinitely  deserving  of  our  love ;  and 
also  because  it  is  a  Virtue,  not  acquired,  but  irtfused 
by  God  into  our  souls:  "For  Charity  is  of  God.'" 
"  The  Charity  of  God  is  poured  forth  in  our  hearts  by 
the  Holy  Ghost,  who  is  given  to  us."" 

All  Love  of  God  is  not  the  love  of  Charity  :  for 
the  Love  of  God  may  be  either  of  that  kind  which  is 
called  perfect^  or  of  that  which  is  called  imperfect ; 
and  the  essential  difference  consists  in  the  motive 
from  which  our  love  pioceeds.  Perfect  Love  is  the 
love  of  CJmrity^  by  which  we  love  God  for  his  own 
sake ;  imperfect  Love  is  the  love  of  Hope^  or  of 
Gratitude^  by  which  we  do  indeed  love  God,  but  on 
account  of  our  own  advantage,  rather  than  purely  for 
his  sake.^ 

Our  Love  of  God  is  of  that  kind  which  is  perfect, 
that  is  to  say,  it  has  the  nature  of  perfect  Charity, — 

L  When,  in  loving  God,  we  habitually  fix  our 
whole  heart  in  him ;  in  such  a  manner,  that,  for  his 
sake,  we  will  not  allow  ourselves  any  thought,  or  wish, 
which  is  contrary  to  his  divine  love.  This  perfection 
(says  St.  Thomas)  is  common  to  all  who  possess  the 
Virtue  of  Charity.'^ 

2.  AVhen  we  desire  to  possess  God  ;  if  we  tend 
towards  that  possession  rather  for  his  glory,  than  for 
our  own  advantage.  Thus  St.  Paul  made  an  act  of 
perfect  Charity,  when  he  expressed  his  "  desire  to  be 

1  1  John  W.  7.  a  Eom.  v.  5. 

s  "  Ainor  quulam  est  perfectus,  quidam  iinperfectus.  Perfectus  quidem 
amor  est  quo  aliquis  secundum  se  mnatur.  nt  pnta  cum  uliquis  secundum 
se  vult  alicui  bonum  ;  sicut  homo  amat  amicum.  Imperfectus  amor  est 
quo  quis  amat  aliquid,  non  secundum  ipsum,  sed  ut  illud  bonum  sibi 
ipsi  proveniat;  sicut  homo  amat  rem  qunm  concupisciL  Primus  autem 
amor  perlinet  ad  Charitatera,  quse  inheeret  Deo  secundum  8eip>um  ;  fed 
spes  perlinet  ad  secundum  amorem,  quia  ille  qui  sperat,  aliquid  sibi 
ODtlnere  intendit"— *X  Tlioin.,  Sum. p.  2, 2,  q.  17,  a.  8. 

*  S.  Thom,,  Sum  p.  2,  2,  q.  24,  a.  8. 

36 


422 


CHARITY  :   ITS   FIRST  BRANCH. 


dissolved  and  to  be  with  Christ.'"  "Charity  (says 
St.  Alphousus  Liguori)  tends  to  God  as  our  last  end ; 
and  therefore  the  desire  of  possessing  God,  who  is 
our  last  end,  is  a  proper  act  of  Charity,  and  indeed 
more  perfect  than  others,  for  the  possession  of  God  is 
the  consummation  of  Charity."' 

3.  When  we  love  God  on  account  of  his  divine 
Goodness  (which  is  one  of  his  principal  Perfections), 
even  inasmuch  as  it  is  advantageous  to  us,  by  assist- 
ing us  to  accomplish  his  will,  and  to  obtain  our  last 
end  ;  for  this  is  to  love  God  for  his  ov.n  sake. 

But  if  we  love  God  merely  as  the  means  of  arriving 
at  eternal  life,  or  of  avoiding  eternal  misery  ;  our  love 
is  not  that  of  Charity  but  of  Hope ;  neither  is  it  the 
love  of  Charity,  if  we  love  God  on  account  of  the  ben- 
efits which  he  confers  upon  us ;  for  this  is  the  love  of 
Gratitude,  But,  if  we  regard  the  favors  and  gifts 
of  God  as  the  effects  of  his  Goodness,  and  love  thera 
for  the  sake  of  God — for  the  sake  of  his  Goodness, 
rather  than  for  our  own  sake  :  then  our  love  is  an 
act  of  Charity ;  for,  in  this  case,  it  is  not  so  much 
the  favors  or  gifts  themselves  that  we  love,  as  the  di- 
vine Goodness — the  source  of  all  good  and  of  every 
gift. 

4.  When  we  are  in  such  disposition  of  soul,  that 
we  can  truly  say  from  our  heart :  "  0  my  God  !  I 
love  thee  above  all  things^  because  thou  art  infinite 
Goodness^''  or  "  because  thou  art  infinitely  Good.''^ 

Charity  is  the  most  excellent  of  the  Theological 
Virtues :  "  And  now  there  remain  Faith,  Hope,  and 

»  Philip.  1.  28. 

3  ''  Charitas  tendit  in  Denm  tanquain  Qltimum  flnem,  et  i^oo  desiderium 
possidendi  Del,  qui  est  ultimus  quidem  noster  finis,  est  proprius  actus 
Cbaritatis,  inib  perfectior  aliis ;  nam  possessjo  Dei  est  Churitas  consum- 
mata."— 7%€o;.  Mor.^  lib.  2,  tract.  3,  n.  24,  Hio  dubitatur,  1. 


CUABITY  :     ri'8    FIliST    BKAxVCH. 


423 


Charity,  these   three;    but   the  greater   of  these   is 
Charity. . .  .Charity  never  fulleth  away.'" 

11.  Necessity  of  the  Lovh  of  God. — The  vir- 
tue of  Charity  is  absohitely  necessary,  as  an  essential 
means  of  salvation  {^necessitate  medii) ;  it  is  inchuied 
in  that  homage  which  is  enjoined  in  the  First  Coni- 
manclnient ;  and  it  is  declared,  by  our  Blessed  Ue- 
deenier,  to  be  "the  greatest  ai>d  the  first  Coniniand- 
iiicnt,"  on  which  "dependeth  the  whole  law  and  the 
prophets.'"'  It  is  that  "wedding  garment,"  without 
which  it  A'ill  be  said  to  us,  when  we  appear  before 
God  to  be  judged:  "Bind  his  hands  and  his  feet, 
and  cast  him  into  the  exterior  darkness ;  there  shall 
be  weeping  and  gnashing  of  teeth."*  The  Virtue  of 
Charity  is  so  necessary,  that  St.  Paul  says  of  it: 
"If  1  speak  with  the  tongues  of  men,  and  of  angela, 
and  have  not  Charity,  I  am  become  as  sounding  bi-ass, 
or  a  tinkling  cymbal. ..  .And  if  I  should  have  all 
faith,  so  that  1  could  remove  mountains,  and  have 
not  Charity,  I  am  nothing.  And  if  I  should  distrib- 
ute all  iijy  goods  to  feed  the  poor,  and  if  1  should  de- 
liver my  body  to  be  burned,  and  have  not  Charity, 
it  profiteth  me  nothing."* 

III.  Grounds  of  the  Obligation  op  Lovino 
God. — Our  obligation  to  love  God  is  grounded  on 
many  and  strong  reasons,  drawn  from  the  excellency 
of  his  divine  nature.     We  are  bound  to  love  God, 

1.  Because  he  is  infinitely  good  in  himself — 
infinite  in  all  perfections.  Other  virtues  have  some 
particular  attribute  for  their  object,  but  this  has  all. 

2.  Because  he  is  infinitely  good  also  to  us^  both  as 
to  this  world  and  the  next. 


»  1  Cor.  xiii.  13,  8. 
a  Matt  xxii.  8S,  40. 


'  Matt,  xxH.  12,  la 
*  1  Cor.  xiii.  1,2,  a 


424 


charity:  its  first  branch. 


W) 


3.  Because  he  is  our  la'^t  end — to  love  him  is  the 
very  end  of  our  being:  our  happiness  or  misery  de- 
pends upon  it. 

4.  because  ho  (the  Lord  our  God)  commands  us 
to  love  him :  "  Hear,  0  Israel :  Thou  shall  love  the 
Lord  thy  God,  with  thy  whole  heart,  and  with  thy 
whole  soul,  and  witli  thy  whole  mind,  and  with  thy 
whole  strength."'  Thus  it  is  commanded  in  the 
strongest  terms :  for  all  our  powers,  and  the  whole  of 
each,  must  be  employed  in  loving  God. 

IV.  ExEKciSE  OF  THE  LovE  OF  GoD. — The  precept 
of  Charity  requires  us  to  "  love  God  with  our  who^e 
heart,  and  soul,  and  nnnd,  and  strength." 

1.  To  love  God  with  our  lohole  heart,  we  must 
actually  give  Him  the  preference  in  our  atiectioiis — 
they  must  all  centre  in  Him:  we  must  be  really  and 
truly  disposed  to  part  with  all  things,  latlier  than 
lose  Him  by  sin:  "Every  one  of  you  that  doth  not 
renounce  all  that  he  possesseth  (i.  e.,  when  the  love 
of  God  requires  him  to  make  such  a  sacriHce),  he 
cannot  be  my  disciple.'"*  "He  that  loveth  fatlier  or 
mother  more  than  me,  is  not  woithy  of  me ;  and  he 
that  loveth  son  or  daughter  more  than  me,  is  not 
worthy  of  me."'  "8on,  give  me  thy  heart"''  This 
preference  which  we  give  to  God,  is  loving  him  with 
our  whole  heart. 

2.  To  love  God  with  our  whole  soul^  we  must  refer 
all  that  we  i.o,  to  (liod's  honor  and  glory;  perform- 
ing every  thing  with  a  view  to  please  him  :  this  should 
be  our  constant  aim  and  intention:  "Whether  vou 
eat  or  drink,  or  whatsoever  else  you  do,  do  all  to  the 
gloiy  of  God."'     Our  will  must  be  so  fixed  in  God, 


i  Mark  xil.  29.  80;— 
Deut.  vi.  4,  5. 


»  Luke  x\v.  83. 
»  Matt.  X.  87. 


*  Prov.  xxili.  26. 
•''  1  Cor.  x.  81. 


f 


charity:  its  first  uranch. 


425 


as  to  make  us  habituallv  (U'tenniiu'«l  to  su^ftT,  I'uduro, 
or  sacritiite  any  tliinjr,  rutlior  than  ott'tMul  (Jod  by  sin. 
[JCxample  of  the  Martt/rs.)  Liko  tlio  Aposiles,  wc 
should  l>o  able  to  say  :  "  Whc)  shall  si-paiate  us  from 
the  love  of  Christ?  shall  tribulation  {  or  distress  i  or 
famine?  or  danger?  or  persccuiion  ?  or  the  sword? 
...  .1  am  sure  that  neither  death,  nor  life,  nor  prin- 
cipalities, nor  powers,  nor  things  present,  nor  things 
to  come  ;. .  .  .nor  any  olher  (uvature,  shall  be  able  to 
separate  us  from  the  love  of  God,  wliieh  is  in  Christ 
Jesus  our  Lord."'  Tins  devotedness  and  determi- 
nation of  our  will  is  loving  God  with  our  whole 
soul. 

3.  To  love  God  with  our  tvhole  mind^  we  must 
give  him  our  thoughts :  we  must  frequently  think  of 
Almighty  God  ; — meilitate  on  his  divine  Attributes 
or  Perfections,  —  on  his  infinite  Goodness, — on  his 
Mercy,  Bounty,  and  Love  towards  us, — on  the  Ne- 
cessity of  lovinjx  an<l  servino:  him, — and  on  the  nutans 
of  doinsj  so.  T'  is  is  lovino:  him  with  our  whole 
mind. 

4.  To  love  GfcMl  with  our  whole  strength,  we  must 
strive^  on  all  ocvasions,  to  act  in  accordance  with  his 
Law,  and  to  do  his  will :  we  must  labor  for  God — 
we  must  do  what  we  can  to  promote  his  oreater 
honor  and  glory.  This  is  a  natural  eoiisecpience  of 
the  three  former  duties;  for  a  sinc«^re  aftVetion  of  the 
heart,  an  entire  ds^votedness  of  the  will  ind  the  mind, 
naturally  excite  effictwnous  endeavors  to  please  God 
in  all  our  actions  :  ''  If  you  love  me,  keep  my  com- 
mandments."' This  is  loving  God  with  all  our 
strenfyth. 


»  Rom.  vlH.  85,  33.  89. 

9  John  xlv.  15.     Vide  S.  Thomae  Sum.,  2,  2,  fl.  24,  a.  9. 

ati* 


w. 


i  'if 


i 

vi 

)'■    9 

in 


m 


426 


CHAKITY  :    ITS   FIRST   BRANCH. 


We  worship  and  honor  God  by  the  exercise  of  this 
greatest  of  Virtutr-s,  when  we  make  Acts  of  Cliarity^ 
i.  e.,  when  we  dechue  to  God,  sincerely  and  truly ^  that 
we  do  ao  nally  love  him  wth  onr  whole  lieart,  above 
all  thiiiii^s,  on  account  of  his  intiiiite  Goodness,  or  Per- 
feclioiis:  and  if  ihi'se  declarations  are  joined  with 
actual  ivpeiitance  for  sin,  they  become  also  Acts  of 
Contri  ion.  When  these  Acts  of  Cliaritv  and  Coiitri- 
tion  are  made/rowi  the  hearty  they  are  most  pleasing 
to  (Jod,  and  should  form  part  of  our  daily  prayer. 

V.  El  FECTs  OF  THE  LovE  OF  GoD. — This  divine 
Virtue  p  odnces  the  most  happy  effects  in  the  souls  of 
thos.'  who  possess  it. 

1.  An  a' dent  zeal  for  God's  honor  and  glory  :  for  if 
we  love  him  above  all  things,  we  sha!!  be  zealous  and 
active  in  promoting  his  greater  honor  and  glory. 

2.  A  true  sorrow  for  our  sins.  It  will  put  the  soul 
in  tho<*e  dispositions  of  repentance  in  which  David 
was,  when  he  said  :  "  I  know  mine  iniquity,  and  my 
sin  is  always  before  me.... Lord,  I  am  ready  for 
scouiges,  and  my  sorrow  is  continually  before  me. .  . . 
I  did  eat  ashes  like  bread,  and  mingle  my  drink  with 
weeping."  ^  {Example  of  Peter ^  when  "going  out,  he 
wept  bitterly.'") 

3.  Esteem  for  God's  graces,  and  for  all  his  favors ; 
nnd  thankfulness  for  them.  Nothing  is  considered 
little,  that  comes  from  those  whom  we  really  love.  ^ 

4.  Hespect  and  veneration  for  whatever  relates  to 
God,  or  to  his  service :  for  love  naturally  extends  itself 
to  every  thing  relating  to  the  object  of  our  love. 

VI.  Means  of  obtaining  and  increasing  the 
Love  of  God. — How  may  we  obtain  this  divine  Vir- 
tue, and  inciease  it  in  the  soul  ?  '"* 

/        »  Ps.  1.  6;  XXX  vil  18;  ci.  10.  «  Luke  xxll.  62. 


m 


[. 


CHARITY":    ITS    SECOND   BRANCH. 


427 


bi-cise  of  this 
of  Charity^ 
d  truly^  that 
heart,  above 
itiess,  or  Per- 
joined  with 
also  Acts  of 
1  and  CoMtii- 
i\ost  pleasing 
y  prayer. 
—This  divine 
a  the  souls  of 

I  glory  :  for  if 
)e  zealous  and 
id  glory. 
1  put  the  soul 
which  David 
piity,  and  my 
am  ready  for 
lefore  me ... . 
ny  drink  with 
going  out,  he 

ill  his  favors; 
is  considered 
really  love.  . 
ver  relates  to 
y  extends  itself 
our  love. 

CREASING   THE 

lis  divine  Vir- 
Luke  xsii.  62. 


1.  By  Prayer:  "Your  heavenly  Father  will  give 
the  good  spirit  to  them  that  ask  him.'"  "Ask,  and 
you  shall  receive."^ 

By  mortifying  and  destroying  our  self-love ;  for 
thereby  we  remove  our  greatest  obstacle  to  the  love 
of  Gotl  :  "No  man  can  serve  two  masters — you  can- 
not serve  God  and  mammon."' 

2.  By  frequent  meditation  on  the  divine  Perfec- 
tions, and  on  the  great  love  of  God  towards  us. 

By  a  diligent  performance  of  those  duties,  which 
,  the  Itjve  of  God  requires  from  us. 

By  frequent,  and  fervent,  acts  of  the  Love  of  God, 
and  of  Contrition  for  the  sins  whereby  we  have  offend- 
ed him. 

3.  By  rendering  every  thought,  w^rd,  and  deed  an 
act  of  the  Love  of  God,  which  is  done  by  referring 
them  all  to  his  glory  in  order  to  please  him. 

And  by  that  close  union  with  God  here,  which 
proceeds  from  an  habitual  ardent  desire  of  being  in- 
separably united  with  him  hereafter  in  eternal  glory. 


'  Instruction  LXIX. 

THBOLOOIOAL  VIRTUS  OP  CHVRITY  :    IT3   SECOND   BRANCH. 

Why  we  must  Love  our  Neighbor ; — How  we  must  Lote 
him  ; —  We  must  Love  even  our  enemies. 

What  does  Charity  help  us  to  do  ? — It  helps  us  to  love  God 
above  all  things,  and  our  neighbor  as  ourselves. 

What  are  the  two  precepts  of  Charity  ? — 1 .  Thou  shalt  love  the 
Lord  thy  God  with  thy  whole  heart,  with  thy  whole  soul, 
with  all  thy  strength,  and  with  all  thy  mind.  2.  And  thy 
neighbor  as  thyself. 

The  Theological  Virtue  of  Charity  has  two  branch- 

»  Luke  xi.  18.  »  John  xvi.  24.  »  Matt  vl.  24. 


4:28 


charity:  its  second  branch. 


es  :  it  helps  us  to  love  God  above  all  things,  for  his 
own  sake  ;  and  to  love  our  neighbor  as  ourselves,  for 
God's  sake.  "  There  are  two  precepts  (says  St.  Au- 
gustine), but  only  one  Charity  ;. . .  .because  the  Char- 
ity by  which  we  love  our  neighbor,  is  no  other  than 
that  by  which  we  love  God."' 

The  love  of  our  neighbor,  or  fraternal  Charity,  is  a 
Virtue  by  which  we  love  all  persons  without  excep- 
tion, for  God's  sake,  with  a  desire  to  procure  their 
best  interests,  because  such  is  the  will  of  God. 

I.  Why  must  we  love  our  neighbor  ? — We  must , 
love  every  neighbor,  \ 

1.  Because  the  relation  which  he  bears  to  God,  re- 
quires us  to  do  so.  For  we  are  all  children  of  God 
both  by  creation,  and  by  adoption ; — we  are  all  broth- 
ers of  Jesus  Christ, — members  of  his  mystical  body, — 
and  coheirs  with  him  in  eternal  glory. 

2.  Because  God  commands  us:  "Thou  shalt  love 
thy  neighbor  as  thyself.'"  "This  is  iny  command- 
ment, that  you  love  one  another,  as  I  have  loved 
you."' 

3.  Because,  in  loving  our  neighbor,  we  love  Jesus 
Christ,  who  assures  us  that  what  we  do  towards  one 
another,  he  considers  as  done  to  himself;  and  who 
declares  that  fraternal  Ch^'ity  is  the  characteristic 
mark  of  his  disciples — the  very  spirit  of  Christianity  : 
"  By  this  shall  all  men  know  that  you  are  my  disci- 
ples, if  you  have  love  one  for  another."* 

4.  Because  the  Love  of  our  neighbor  is  a  most 
powerful  and  necessary  means  of  obtaining  mercy 
and  blessings  from  God  :  "  Above  all  things,  have 
a   constant,  r  atual  Charity  among   yourselves;   for 


>  Serm.  265. 
3  Matt.  x.\ii.  89. 


"  John  XV.  12. 
«  Johnxiii.35. 


ohabity:  its  second  bbakoh. 


429 


[. 

ings,  for  his 
arselves,  for 
says  St.  Au- 
36  the  Char- 
I  other  than 

Charity,  is  a 

;hout  excep- 

rocure  their 

Ood. 

? — We  must  . 

s  to  God,  re- 
Idren  of  God 
are  all  broth- 
itical  body,— 

ou  shalt  love 
ny  command- 
have  loved 

fQ  love  Jesus 
towards  one 
plf;  and  who 
[characteristic 
I  Christianity : 
[are  my  disci- 

)r  is  a  most 
lining  mercy 
things,  have 
lurselves ;   tor 


Charity  covereth  a  multitude  of  sins."'  "The  love 
of  our  neighbor  worketh  no  evil :  love,  therefore,  is 
the  fulfilment  of  the  law."*  "We  know  that  we 
have  passed  from  death  to  life,  because  we  love  the 
brethren  :  he  that  loveth  not,  abideth  in  death." ' 

II.     How     MUSr    WE     LOVE     OUR     NEIGHBOR  ? — Thfl 

Scripture  lays  down  for  us  two  rules  whereby  we  are 
to  regulate  our  love  for  our  neighbor :  viz.,  as  we  love 
ourselves  ;  and  as  Christ  has  loved  us. 

1.  After  having  declared  the  Love  of  God  to  be 
"  the  greatest  and  the  first  commandment,"  our  Bless- 
ed Lord  says :  "  And  the  second  is  like  to  this : 
Thou  shalt  love  thy  neighbor  as  thyself.  On  these 
two  crviTimandments  dependeth  the  whole  law  and  the 
pro  .  •."*  Our  Love  of  our  neighbor  should  have 
the  oaiwe  characters  or  qualities,  as  our  Love  of  our- 
selves; i.  e.,  we  should  love  him  from  a  sincere  dcvsire 
to  promote  his  real  happiness,  both  in  this  life  and  the 
next ;  but  chiefly  in  the  next.  Our  love  of  one  an- 
other should  be  such  as  is  expressed  in  these  two  pas- 
sages of  Holy  Scripture  :  \st^  "  See  thou  never  do  to 
another  what  thou  wouldst  hate  to  have  done  to  thee 
by  another."'  Therefore,  do  no  evil  to  any  one. — 
2dly^  "All  things  whatsoever  you  would  that  men 
should  do  to  you,  do  yo°u  al»o  to  them."*  Therefore, 
do  good  to  all  men. 

2.  Our  Blessed  Lord  says :  "  This  is  my  com- 
mandment, that  you  love  one  another  as  I  have  loved 
you."^  Now,  how  has  Christ  loved  us?  He  has 
loved  us,  l.v^,  With  a  gratuitous  love :  "  When  as 
vet  we  were  sinners,  Christ  died  for  us."" — 2rf^y, 
With  a  univert,jil  love  :  "  He  will  have  all  men  to  be 


» 1  Pet  iv.  8. 
»  Rom.  xiii.  10. 
»  1  John  VA.  U. 


*  Matt,  xxll,  37  to  40. 
»  Tobias  Iv.  16. 
«  Matt.  vii.  12. 


»  Jolin  XV.  12. 
•  Koin.  V.  8,  9. 


430 


charity:  its  second  branch. 


saved;"  and  so,  "gave  himself  a  redemption  for 
ally ' — Sdli/j  With  a  constant  love  :  "  Many  waters 
cannot  quench  Charity,  neither  can  the  floods  drowQ 
it."*  VHaviog  loved  his  own  who  were  in  the 
world,  he  loved  them  unto  the  end."'  Such  was  the 
love  of  ChrisL :  such,  therefore,  must  be  our  love  of 
one  another. 

We  should  love  our  neighbor  in  his  adversity,  as 
well  as  in  his  prosperity :  "  Bear  ye  one  another's 
burdens;  and  so  you  shall  fulfil  the  law  of  Christ."* 
We  should  love  him  when  he  injures  or  ill-treats  us, 
as  well  as  when  he  is  kind  to  us  :  "  Do  good  to  them 
that  hate  you."*  ' 

III.  Must  wb,  then,  love  our  enemies  ? — 

Yes;  we  must  love  all  persons,  without  exception, 
for  God's  sake.  How  must  we  love  our  enemies  ?  Is/, 
We  must  lay  aside  all  thoughts  of  revenge ; — 2dly, 
We  must  forgive  them  from  our  hearts ; — 3c?/y,  We 
must  return  them  good  for  evil.  All  this  our  Blessed 
Lord  teaches  us  both  by  word  and  example  :  "  Love 
your  enemies  (he  says) ;  do  good  to  them  that  hate 
you  ;  bless  them  that  curse  you ;  pray  for  them  that 
persecute  and  calumniate  you."^  Thus,  although  the 
Jews  sought  to  kill  him,^  he  did  good  to  thgm ;'  to 
his  enemy  Malchus,  he  restored  the  ear  which  Peter 
had  cut  off ;'  he  forgave  and  prayed  for  his  very  ex- 
ecutioners, even  at  the  very  time  when  they  were  en- 
gaged in  putting  him  to  death.'" 

Our  Blessed  Lord  and  Model  shows  us  the  necessi- 
ty of  imitating  his  example  in  this  respect  (i.  e.,  of 
forgiving  and  loving  our  enemies),  by  making  the  ful- 


»  1  Tim.  ii.  4,  e. 
9  Cant  vill.  7. 
»  John  xiii.  1. 
4  Gal.  vi.  2. 


6  Matt.  V.  44. 
•  Matt.  V.  44. 

Luke  vi.  27,  28,  29. 
1  John  V.  18. 


8  Matt  iv.  23,  24. 
»  Luke  xxli.  50,  51. 
10  Luke  xxili.  84. 


charity:  its  second  branch. 


431 


filment  of  this  duty  a  condition  for  our  obtaining  par- 
don from  our  offended  Gcd :  "  If  you  forgive  men 
their  offences,  your  heavenly  Father  will  forgive  you 
also  your  offences." '  Hence,  he  teaches  us  to  crave 
pardon  from  God  on  this  condition :  "  Forgive  us  our 
trespasses,  as  we  forgive  them  that  trespass  a^inst 
us. 

You  see,  then,  how  you  must  forgive  and  love  your 
enemies.  You  see  also  that  this  duty  is  of  strict  obli- 
gation. 

The  duty  of  forgiving  and  loving  our  enemies  is 
generally  complained  of,  as  being  a  most  difficult  du- 
ty ;  and  very  many  Christians  fail  to  comply  with  it. 
But  the  difficulty  arises  from  two  common  delusions 
under  which  mankind  general^  labor. 

1.  Blinded  by  self-love,  we  have  a  great  attachment 
to  earthly  goods  and  earthly  enjoyments;  in  a  great 
measure,  we  place  our  happiness  in  these  things. 
Consequently,  when  prevented  from  obtaining  them, 
or  when  deprived  of  them,  we  conceive  an  aversion 
against  those  persons  who  are  the  cause  of  this.  Now, 
if  you  will  lay  aside  this  undue  attachment  to  earthly 
things,  and  place  your  happiness  in  God  alone,  you 
will  then  find  less  difficulty  in  complying  with  the 
precept  of  forgiving  and  loving  your  enemies. 

2.  The  other  delusion  is,  that  we  look  upon  our 
neighbor,  when  he  injures  or  offends  us,  as  the  real 
cause  of  what  we  suffer  from  him.  We  should  cor- 
rect this  false  notion,  by  considering  what  Faith 
teaches  us  on  the  subject,  viz.,  that  all  crosses,  &c., 
come  to  us  from  the  hand  of  God;  and  that  our 
neighbor,  or  enemy,  is  only  a  mere  instrument.  Then 
we  shall  find  less  difficulty  in  receiving  injuries  pa- 

'  Matt  vi.  14. 


432 


THE   CARDINAL  VIRTUES. 


i?*  <■•■;: 


tientl y,  and  in  forgiving  and  loving  those  persons  who 
are  tlie  immediate  authors  of  them.  ReHect,  there- 
fore, that  all  such  trials  are  really  ordained  and  sent 
b^  "^od  for  our  greater  good — that  "good  things  and 
ev  life  and  death,  poverty  and  riches,  are  from 
God."'  Our  Blessed  Lord  teaches  us,  by  his  example, 
to  act  upon  this  reflection:  "Put  up  thy  sword  into 
the  scabbard ;  the  chalice  which  iny  Father  hath 
given  me,  shall  I  not  drink  it?"^  Observe,  he  does 
not  attribute  his  sufferings  to  the  malice  of  the  Jews, 
nor  does  he  express  any  resentment  against  them,  as 
hh  enemies  ;  but  he  considers  them  only  as  executing 
i!„e  appointments  of  heaven  in  his  regard.  Let  us  imi- 
tate him  in  this;  and  then  the  difficulty  of  forgiving 
and  lovinor  our  enemies  will  vanish. 

O  0 


Instruction  LXX. 

The  Four  Cardinal  Virtues. 

How  many  are  the  Cardinal  Virtues  ? — Four  :  1.  Prudence.   2. 
Justice.    3.  Fortitude.     4.  Temperance. 

Of  all  the  moral  Virtues,  these  four.  Prudence,  Jus- 
tice, Fortitude,  and  Temperance,  are  the  most  neces- 
sary for  us  in  our  journey  through  this  world  to  our 
last  end.  Thev  are  called  "mca^'  Virtues,  because 
they  regulate  our  morals^  and  our  whole  conduct,  ac- 
cording to  the  divine  law  :  and  they  are  called  "Car- 
dinur  (from  the  Latin  word  '•''cardo^''  which  means  a 
hinge),  because  thiey  are  as  the  hinges  whereon  the 
whole  Christian  life  must  constantly  move,  and 
whereby  it  is  necessarily  supported. 

L  Prudence. — Prudence   is   a  virtue   which   en- 


1  EcolL  xL  14 


«  John  xviii.  11. 


THE   CARDINAL   VIRTUES. 


433 


.  Prudence.   2. 


lightens  our  mind,  and  leads  us  to  take  proper  and 
effectual  means  of  securing-  our  salvation.  This  virtue 
is  required  in  every  occurrence  of  life:  in  every  un- 
dertaking, it  is  for  Prudence  to  examine  both  sides, 
so  that  we  may  not  act  rashly ; — in  doubts,  it  di- 
rects us  to  suspend  our  judgment,  and,  in  the  mean 
time,  to  seek  information  and  advice:  "My  son,  do 
nothing  without  counsel ;  and  tnou  shalt  not  repent 
when  thou  hast  done."^  Prudence  tells  us  to  con- 
sid3r  our  last  End, — the  advantages  of  obtaining  it, 
— the  consequences  of  losing  it, — the  proper  means 
of  arriving  at  it, — and  to  be  earnest  and  diligent  in 
employing  those  means ; — it  shows  us  the  extreme 
folly  of  fixing  our  hearts  on  pei'^^able  riches, — and  of 
yielding  to  forbidden  pleasures,  uecause  "  the  end  of 
them  is  death."* 

II.  Justice. — In  its  limited  sense.  Justice  is  a 
virtue  whereby  we  give  to  every  man  his  own ;  but, 
as  a  Cardinal  virtue,  it  means  much  more — it  includes 
all  the  duties  which  we  owe  both  to  God  and  man : 
"  Render  therefore  to  Caesar  the  things  that  are  Caesar's ; 
and  to  God,  the  things  that  are  God's."''  We  render 
to  Caesar  the  things  that  are  Caesar's,  or  aie  just 
towards  our  neighbor,  when  we  do  no  injury  to  him 
either  in  his  goods,  or  in  his  honor,  or  in  his  person ; 
and  when,  moreover,  we  fulfil  towards  him  all  those 
'^aties,  which  society  and  Religion  give  him  a  right 
to  expect  from  us.  And  we  render  to  God  the  things 
that  are  God's,  and  are  therefore  just  towards  Hlniy 
when  we  fulfil  the  whole  of  his  Law,  which  is  justice 
and  truth  :  "All  thy  commandments  are  justice, .... 
and   thy   law   is  the  truth."*     If  we  transgress  the 


t  Eccli.  xxxil.  84. 
«  Rom.  vi.  2.^ 


»  Matt,  xxii.  2i. 
*  Pa.  oxviii.  172, 142. 


87 


434 


THE    CARDINAL   VIRTUES. 


Commandments  of  God,  or  neglect  his  service,  we  are 
then  unjust  towards  God :  "Unless  yowr  justice  abound 
more  than  that  of  the  Scribes  and  Pharisees,  you  shall 
not  enter  into  the  kingdom  of  heaven.'"  "Blessed 
are  they  that  hunger  and  thirst  rHqt  justice  ;  for  they 
shall  have  their  fill."'  "Seek  ye,  therefore,  first  the 
kingdom  of  God  and  his  justiceJ^  ^ 

III.  Fortitude. — Fortitude  is  a  virtue  which  en- 
ables us  to  face  any  danger  or  diflftculty  for  the 
cause  of  justice  and  truth, — to  suffer  any  thing,  rather 
than  to  act  contrary  to  the  fidelity  which  we  owe  to 
God:  it  is  an  invincible  courage  in  the  fulfilment  of 
our  duty,  founded  o'  he  Goodness  and  Providence  of 
God.  And  we  hav»  innumerable  examples  of  it  in 
the  Martyrs,  who  endured  the  most  excruciating  tor- 
ments, the  most  painful  and  lingering  deaths,  rather 
than  do  any  thing  against  either  truth  or  morality. 
Such  ought  likewise  to  be  our  disposition.  We 
must  not  confound  this  virtue 'with  rashness:  Forti- 
tude is  a  virtue ;  but  rashness  is  a  vice :  Fortitude 
springs  from  humility — from  an  humble  confidence  in 
God ;  but  rashness  from  pride — fiom  a  presumptous 
confidence  in  one's  self.  Fortitude  must  be  directed 
by  Prudence :  these  two  Cardinal  virtues,  acting  in 
unison,  will  preserve  us  from  exposing  ourselves  rashly 
or  unnecessarily  to  dai>ger;  but  they  will  lead  us  to 
brave  any  danger,  when  the  Cardinal  virtue  of  Justice 
(i.  e.,  when  any  duty  which  we  owe  to  God  or  man) 
requires  it  from  us.  St.  Paul  possessed  true  Fortitude, 
and  made  an  Act  of  this  virtue,  when  he  said  :  "Who 
shall  separate  us  from  the  love  of  Christ  ?  shall  trib- 
ulation ?  or  distress  ?  or  famine  ?  or  danger  ?  or  per- 
secution ?  or  the  sword?. . .  .1  am  sure  that  neither 


1  Matt.  V.  20. 


3  Matt  y.  6. 


»  Matt  vi.  83. 


THE   CARDINAL   VIRTUES. 


435 


death,  nor  life,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,. . .  .^nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord."  *  "  If  God  be 
for  us,  who  is  against  us  ?" ' 

IV.  Temperance. — In  its  limited  sense,  Temper- 
ance means  moderation  in  eating  and  drinking  ;  but, 
as  a  Cardinal  virtue,  it  means  moderation  in  all  things^ 
and  enables  us  to  restrain  every  desire  of  the  hearty 
according  to  the  dictates  of  reason  and  Religion. 
Even  virtues  may  sometimes  be  injured  by  excess,  as 
well  as  by  deficiency  (a^*,  for  example,  the  virtue  of 
mortification) ;  what  would  otherwise  be  a  virtuous 
action,  may,  by  intemperance  in  the  p'^rformance  of 
it,  be  rendered  vicious.  Our  passions  naturally  in- 
cline us  to  run  into  excess ;  Temperance,  theretore,  is 
necessary  for  us  :  it  is  by  means  of  this  virtue,  that 
we  are  to  restrain  and  subdue  our  passions,  and  to 
keep  them  in  complete  subjection  to  reason. 

Conclusion. — From  this  short  explanation  of  the 
Four  Cardinal  Virtues,  you  see  how  necessary  they  are 
for  us, — how  we  have  to  practise  them  at  all  times, 
and  on  all  occasions, — and  with  what  reason  it  is,  that 
they  are  called  ^^ Cardinal;"  for  you  see  how  they 
contain  the  practice  of  every  other  moral  virtue  :  how 
Prudence,  by  directing  us  to  seek  and  secure  our  last 
end,  leads  us  to  esteem  and  employ  the  proper  means 
of  fulfilling  our  entire  duty ;  how  Justice  is  the  act- 
ual fulfilment  of  every  obligation  which  we  owe  to  God, 
to  our  neighbor,  and  to  ourselves ;  and  how  Fortitude 
and  Temperance  insure  peisev;erance  in  our  duty, — for 
Fortitude  secures  us  from  being  led  av\  y  by  what  is 
terrifying  or  painful  to  nature,  and  Temperance  pre- 


»  Matt  vi.  83. 


1  Eom.viil,85,88,89. 


a  Eom.  viii.  81. 


436 


GIFTS   OF   THE   HOLY   GHOST. 


■Mli 


y,  I  , 


'S.'i 
•»    I 

•V 


■An 


'!i: 


vents  us  from  incurring  the  like  evil  by  what  is  flat- 
tering to  our  inclinations  or  pleasing  to  the  senses. 


Instruction  LXXI. 

The  Seven  Gifts  and  Twelve  Fruits  of  the  Holy  Ghost. 

How  many  are  the  Gifts  of  the  Holy  Ghost  f — Seven  :  1 .  Win- 
doni.  2.  Understanding.  8.  Counsel.  4.  F«Mtitiule.  6. 
Knowledge.     6.  Godliness.    7.  The, Fear  of  the  Lord. 

How  many  are  the  Fruits  of  the  Holy  Ghost? —Twelvo:  1. 
Charity.  2.  Joy.  3.  Pence.  4.  Patience.  5.  Benignity. 
6.  Goodness.  7.  Longanimity.  8.  Mildness.  9.  Faith. 
10.  Modesty.     IL  Continence.     12.  Chastity.  \ 

I.  The  Seven  Gifts  of  the  Holy  Ghost. — Every 
soul,  when  in  the  state  of  sanctifying  grace,  is  enriched 
more  or  less  with  these  seven  GifLs  of  the  Holy 
Ghost:  but  it  is  in  the  Sacrament  of  Confirmation 
more  particularly,  that  we  receive  the  plenitude  or  ful- 
ness of  them.  These  Gifts  are  certain  supernatural 
dispositions  or  habits  of  soul,  conferred  upon  us  by  the 
Holy  Spirit;  leading  us  to  act  (whenever  occasions 
require,  or  opportunities  oftVr)  according  to  the  inspi- 
rations and  motions  of  grace ;  and  enabling  us  to  fulfil 
the  divine  Law  with  readiness  and  ease,  especially  iti 
difficult  circumstances.  Thev  are  called  "  6^//'/n,"  be- 
cause  we  receive  them  from  the  pure  bounty  of  God, 
without  any  merit  or  claim  on  our  part.  They  are 
all  mentioned  by  the  Prophet  Isaias,  who  speaks  of 
the  Holy  Ghost  as  '*  the  Spirit  of  Wisdom,  and  of  Un- 
derstanding; the  Spirit  of  Counsel,  and  of  Fortitude; 
the  Spirit  of  Knowledge,  and  of  Godliness;  and  the 
Spirit,  of  the  Fear  of  the  Lord."  ' 

1.    ''The   Spirit   of    Wisdom''  is   a   Gift,  which 

» Is.  xl.  2.  8, 


GIFTS   OF  THE   HOLT   GHOST. 


43T 


teaches  ns  to  set  a  right  vaUie  on  salvation,  and  on 
the  means  of  obtaining  it;  and  to  undervahie  all  that 
is  earthly  and  perishable ; — it  leads  us  to  despise  the 
honors,  riches,  and  pleasures  of  this  short  life, — to 
seek  what  is  heavenly  and  eternal, — and  to  employ 
our  whole  life  in  promoting  God's  honor,  and  in  se- 
curing the  possession  of  our  last  Knd. 

2.  "7%e  Spirit  of  Understanding^''  is  a  Gift,  which 
enables  us  to  conceive  the  truths  of  Religion,  and  to 
penetrate  the  mysteries  of  Faith,  as  far  as  (according 
to  God's  particular  designs  in  our  regard)  is  necessary 
for  us,  or  conducive  to  our  good ; — it  fits  us  for  medi- 
tating on  the  great  truths  of  eternity ;  and  f(M*  con- 
templating those  mysteries  of  love,  mercy,  humiliation, 
&c.,  which  are  manifested  to  us  in  the  Incarnation, 
Life,  Passion,  and  Death  of  our  Blessed  Redeemer. 

3.  "  The  Spirit  of  Counter  is  a  Gifr,  \\\\\v,\i  shows 
us  the  deceits  of  our  spiritual  enemies,  directing  us 
how  to  detect  and  escipo  their  snares ; — it  discovers 
to  us  the  true  means  of  advancing  in  virtue  ; — and  in 
doubts,  it  leads  us  to  take  tb.a  ri^ht  side  of  the  ques- 
tion :  thus  it  helps  very  much  to  secure  us  in  the 
path  of  salvation. 

4.  "  The  Spirit  of  Fortitude'''  is  a  Gift,  which  sup- 
p^/ts  us  in  the  trials  of  the  Christian  warfare,  and 
makes  us  stand  firm  in  the  cause  of  truth  and  virtue, 
whatever  difficulties,  dangers,  or  persecutions  we  may 
have  to  encounter. 

5.  "  The  Spirit  of  Knowledge^^  is  a  Gift,  which 
helps  us  to  learn  the  duties  of  Religion ;  and  leads  us 
to  prefer  this  learning  before  any  human  science ; — 
it  enables  us  to  distinguish  good  from  evil ;  and  to 
avoid  a  false  or  blinded  conscience,  which  is  a  source 
of  so  many  sins  and  miseries. 

37« 


438 


FKUrrS    OF  THE   HOLY   0II08T. 


U 


•4.: 


6.  "  The  Spirit  of  Godliness'^  is  a  Gift,  which  helps 
us  to  put  tiie  duties  of  Religion  in  practice:  it  leads 
us  to  keep  the  Coniiimndnients, — to  be  rej^ular  and 
diligt-nt  in  serving  God — in  prayer,  meditation,  pub- 
lic worship,  confession,  coniniunion,  acts  of  the  theo- 
logical virtues,  and  in  general  piety. 

7.  "  The  Spirit  of  the  Fear  of  the  Lord''  is  a  Gift, 
which  (being  a  filial  fear)  makes  us  dread  incurring 
the  anger  of  God,  and  so  prevents  us  from  offending 
him  by  sin  ; — it  sets  before  us  the  terrors  of  his  judg- 
ments against  sinners,  and  so  makes  us  labor  to  avert 
them  by  leading  a  virtuous  and  penitential  life:  "The 
fear  of  the  Lord  hateth  evil ;"  "  it  is  a  fountain  of  life;  to 
decline  from  death.'"  "The  fear  of  the  Lord  driveth 
out  sin  ;"  it  is  "the  beginning  of  wisdom ;"  it  is  even 
"fulness  of  wisdom."  "The  fear  of  God  is  the  begin- 
ning of  his  love  :"  therefore,  "  blessed  is  the  man  to 
whom  it  is  given  to  have  the  fear  of  God."  * 

From  this  explanation  of  the  seven  Gifts  of  the  Ho- 
ly Ghost,  you  see  how  truly  rich  are  they  upon  whom 
they  are  bestowed  !  Were  we  possessed  of  these  pre- 
cious treasures,  what  advances  should  we  daily  n)ake 
in  virtue,  and  what  a  high  degree  of  glory  should  we 
obtain  hereafter!  especially  as  our  souls  would,  be 
adorned,  moreover,  and  enriched,  with  the  Twelve 
Fruits  of  the  Holy  Ghost. 

n.  The  Twelve  Fruits  of  the  Holy  Ghost. — 
Oh  !  how  happy ^  how  supremely  happy  must  their 
lives  be,  who,  being  possessed  of  the  Gifts  of  the  Ho- 
ly Ghost,  enjoy  also  the  precious  Fruits  which  those 
Gifts  never  fail  to  produce  in  the  soul ! 

These  twelve  Fruits  are  all  enumerated  by  St.  Paul, 
in  his  Epistle  to  the  Galatians,  where  he  says :  "  The 


»  Prov.  vili.  18;  xlv.27. 


a  Eccli.  i,  27  16,  20;  xxv.  16, 16. 


FRUITS    OF   THK    IIOIA'    (illOST. 


439 


n  ;"  it  is  even 


Fruit  of  the  Spirit  is  Charity.  Joy,  IV'acc,  rationce, 
l^eiiijj^iiity,  Gooilncss,  Lonnaiiimily,  Mildness,  Faith, 
Modesty,  CoiuiriL'iict',  Chastity.  Against  sucli  there 
is  no  law.'" 

1.  Chtrity^  l»y  winch  we  keep  our  eyes  fi.\e(l  on 
God — on  his  divine  Attril>ut('.s  or  PerlectioiiH ;  and 
tend  towartls  him  ineess.mtly,  as  ihe  (K*ai'est  <>l>j(M;t  of 
our  artVctions  :  "  The  Charily  of  God  is  j>')invd  forth 
in  our  hearts,  by  the  Holy  Ghost  who  wasgivon  to  us."' 

2.  t/«//,  hy  which  we  serve  God  will.  ciie«'rt'idi)ess, 
— obey  his  will  with  alacrity, — and  ta^-te  those  sweet 
consolations  which  are  found  only  in  tl)  i  })ra<;tice  of 
virtue. 

3.  Peace.,  by  which,  amidst  the  storms  of  life,  amidri, 
sufterings  and  misfoiitunes,  we  preserve  traiiqu'Hity  of 
soul;  and  enjoy  a  perpetual  calmness  of  coi^cu^nce 
— that  "peace  of  God,  which  suipasscih  all  under- 
stand imr."^ 

4.  Patience,  by  which  we  endure  the  hiborjs  and 
troubles  of  life  willingly,  and  with  resignation  to  the 
divine  will ;  and  even  rejoice  iu  sufferings,  attiictions, 
and  privations,  as  real  goods. 

5.  Benignity,  by  which  we  conduct  ourselves  to- 
wards others  with  condescension  and  kindness;  bear- 
ing with  and  compassionating  their  weaknesses. 

6.  Goodness^  by  which  we  avoid  f^'ng  any  injury 
to  others,  and  are  always  ready  to  render  them  what- 
ever services  we  can,  taking  a  pleasure  in  promoting 
their  welfare. 

7.  Longanimity,  by  which  we  preserve  steadfastly 
in  our  duty;  and  never  desist  or  grow  weary,  what- 
ever trials  or  difficulties  we  may  have  to  endure,  and 
however  long  those  trials  or  difficulties  may  continue. 

»  Gal.  V.  22,  23.  »  Kom.  v.  6.  »  Phil.  iv.  7. 


1 

11 

)  *>mJ 

lvl')|| 

'''H 

ml 

11 

|i 

440 


FKUIT8   OF   THE   HOLY   GHOST. 


'.1?  ■ 


mm 


mm 


r  6 


'l*f ! 


8.  Mildness,  by  which  we  restrain  the  motions  of 
anger  and  preserve  a  perpetual  gentleness  of  temper, 
which  renders  a  person  truly  amiable  and  beloved  by 
all  who  know  him,  and  also  by  God. 

9.  Faithr,  by  which  we  keep  to  our  engagements, 
and  fulfil  our  promises. 

10.  Modesty,  by  which  we  are  reserved  in  our  com- 
portment, and  avoid  self-commendation. 

11.  Continence,  by  which  we  restrain,  and  effectu- 
ally resist,  our  carnal  inclinations ;  and  so  force  them 
into  subjection  to  the  divine  law. 

12.  Chastity,  by  which  we  have  such  a  love  and 
esteem  for  angelic  purity,  as  preserves  us  effectually 
from  every  defilement  of  both  body  and  mind,  and 
entitles  us  to  the  fulfilment  of  the  promise  contained 
in  this  Beatitude :  "Blessed  are  the  clean  in  heart; 
for  thoy  shall  see  God."* 

Between  Continence  and  Chastity,  St.  Anselm 
makes  this  distinction  :  "Continence  (he  says)  is  in 
struggles — in  combat ;  Chastity  is  mjoeac^."^  There- 
fore, according  to  him.  Continence  is  Chastity  militant 
and  exercised  by  temptation. 

Conclusion. — These  are  the  precious  Fruits 
which  arise  from  the  Holy  Ghost's  abiding  in  the 
soul.  If  you  possess  them,  happy  are  you !  but,  if 
you  have  lost  them  by  sin — by  banishing  the  Holy 
Ghost  from  your  soul,  ddeavor  to  recover  tliem  im- 
jnediately  by  sincere  repentance.  Whenever  your 
conscience  tells  you  that  you  are  in  mortal  sin,  hasten 
to  the  Sacrament  of  reconciliation — put  yourselves  in 
a  state  of  grace, — and  employ  the  means  which  are 
necessary  for  enabling  you  to  persevere  in  tlris  state; 
and  then  you  will  enjoy  these  happy  Fruits  of  the 

1  Mutt  V.  8.      3  "  Continentia  in  luctamine  est,  castitas  in  jiaco. 


CORPORAL  WORKS   OF  MERCY. 


441 


Holy  Ghost,  together  with  his  sevenfold  Gifts.  Pray 
fervently  for  these  heavenly  treasures — tor  the  renew- 
al of  the  graces  of  your  Confirmation  .  recite,  for  this 
purpose,  the  " Hymns  to  the  Ilohj  Ghost"  earnestly 
inviting  him  to  come  and  impart  to  you  his  heavenly 
Gifts,  and  to  produce  his  Fruits  in  your  soul. 


Instruction  LXXII. 

The  Seven  Corporal  Worlcs  of  Mercy. 

Say  the  seven  Corporal  Works  of  Mercy. 

1.  To  feed  the  hungry. 

2.  To  give  drink  to  the  thirsty. 

3.  To  clothe  the  naked. 

4.  To  visit  and  ransom  captives. 

5.  To  harbor  .the  harborlei^s. 

6.  To  visit  the  sick. 

7.  To  bury  the  dead. 

In  the  Second  of  the  two  great  Commandments  of 
the  Law,  we  are  required  to  love  our  nelr/hbor  as  our- 
selves. But  as  our  love  is  not  to  be  confined  to  mere 
words  only,  but  must  show  itself  in  our  works,  the 
Catechism  teaches  us  how  we  are  to  exercise  charity 
towards  our  neighbor,  in  all  his  wants,  both  corporal 
and  spiritual. 

As  to  Corporal  works  of  Mercy,  we  «re  strictly 
obliged  to  exercise  them.  The  law  of  Nature  re- 
quires, that  we  should  help  the  distressed.  God  has 
provided  for  the  wants  of  the  poor  and  destitute,  by 
obhging  those  who  are  not  poor,  to  relieve  them  by 
giving  their  superfluities :  this  he  positively  com- 
mands, saying:  "There  shall  not  be  wantiiig  poor  in 
the  land  of  thy  habitation ;  therefore  I  command  thee 


■  It 


It 


442 


CORPORAL  WORKS  OF  MERCY. 


10 


;■! :  I 


i     t*     !" 


to  open  thy  hand  to  thy  poor  and  needy  brother."^ 
"  ffelp  the  poor,  because  of  the  Commandment ;  and 
send  him  not  away  empty-handed,  because  of  his 
poverty."  ^  "  Give  alms  out  of  thy  substance ;  and 
turn  not  away  thy  face  from  any  poor  person  :  for  so 
'it  shall  come  to  pass,  that  the  face  of  the  Lord  shall 
not  be  turned  away  from  thee." '  "  Give^  and  it  shall 
be  given  to  you  ;  good  measure,  and  pressed  down, 
and  shaken  together,  and  running  over."^  God  re- 
wards those  who  comply  with  this  command ;  for 
his  divine  Word  assures  us,  that  while  "  he  that 
despiseth  the  entreaty  of  the  poor,  shall  suffer  indi- 
gence ;"  ^  "  he  that  hath  inercy  on  the  poor,  lendeth 
to  the  Lord;  and  he  will  repay  him."*  "For  the 
Lord  maketh  recompense,  and  will  give  thee  seven 
times  as  much."  ^  And  to  excite  our  confidence  in 
these  promises,  the  Almighty  even  says :  "  Try  me 
in  this :  if  I  open  not  unto  you  the  floodgates  of 
heaven,  and  pour  you  out  a  blessing  even  to  abun- 
dance." * 

As  there  are  seven  kinds  of  corporal  miseries ;  so 
ther'e  are  seven  corresponding  Corporal  Works,  of 
Mercy  : 

1  and  2.  To  Feed  the  Hungry,  and  To  give 
Drink  to  the  Thirsty  ;  i.  e.,  to  supply  them  with 
necessary  food,  or  corporal  nourishment. — How  pit- 
iable is  the  state  of  persons  reduced  to  absolute 
want  of  food — perishing  from  hunger  or  thirst !  How 
hard-hearted  must  he  be,  who  can  see  them  in  this 
extremity,  and  refuse  relief!  and  how  guilty  must 
such  a  one  be  in  the  sight  of  God  !     With  what  hope 


1  Dent.  XV,  11. 
»  Eccli.  xxix.  12. 
»  Tobias  iv.  7. 


*  Luko  vl.  8S. 
8  Prov.  xxviil.  27. 
6  Prov.  xix.  17. 


T  Eccll.  XXXV.  18. 
8  Mai.  iii.  10. 


CORPORAL  WORKS  OP  MERCY. 


443 


can  he  beg  the  blessings  of  God,  when  he  himself  re- 
jects the  entreaties  of  his  distr-^ssed  neighbor  ?  '*  Eat 
thy  bread  with  the  hungry,  and  the  needy."  '  "Who- 
soever shall  give  to  drink  a  cup  of  cold  water  only  in 
the  name  of  a  disciple,  amen  I  say  to  you,  he  shall 
not  lose  his  reward."^ 

3.  To  Clothe  the  Naked. — When  the  poor  are 
not  only  ill-/ec/,  but  Wl-dothed  also — covered  only  with 
a  few  tattered  rags  ;  their  state  becomes  still  more  pit- 
iable. The  charitable  Christian  cannot  see  them  in 
this  destitute  state,  without  melting  into  compassion ; 
but  what  would  be  his  feelings,  if  he  could  sec  the 
wretched  condition  of  many  poor,  during  the  nights  ? 
if  he  were  to  behold  both  parents  and  children  shiv- 
ering with  colu,  under  most  scanty  covering, — exposed 
to  the  wind,  which  enters  through  broken  panes,  or 
through  gaping  cracks  in  the  walls, — perhaps  also  ex- 
posed to  the  rain,  dropping  upon  them  ihiough  the 
roof!  What  a  charity  it  is,  to  relieve  these  miseries; 
and  how  meritorious !  If,  instead  of  decorating  them- 
selves and  their  children  with  useless  ornaments,  peo- 
ple would  save  these  expenses,  in  order  to  procure  ne- 
cessary comforts  for  the  poor,  how  many  human  mis- 
eries would  be  thereby  relieved !  "  When  thou  shalt 
see  one  naked,  cover  him."' 

4.  To  Visit  and  Ransom  Captives. — By  Captives 
are  meant  those  who  have  been  taken  and  confined  un- 
justly, or  through  misfortune.  To  visit  such,  with  a 
view  to  comfort  them ;  and  to  endeavor  to  obtain  their 
deliverance,  are  acts  of  great  charity,  and  are  highly 
meritorious.  To  afford  poor  persons  the  means  of 
keeping  out  of  the  workhouse  is  a  similar  charity. 

5.  To  Harbor  the  Harborless. — To  lodge  Stran- 


»  Tobias  Iv.  IT. 


'■»  Matt.  X.  41. 


«  Is.  Ivili.  7. 


444: 


CORPORAL  WORKS  OF  MERCY. 


I  "'4! 


gers  in  one's  house,  in  the  present  state  of  society,  is 
neither  sate  nor  prudent ;  so  that,  this  work  of  mer- 
cy would  be  better  exercised,  by  affording  the  meanSy 
to  those  who  j^tand  in  need,  of  procuring  a  sufficient 
lodging,  [n  riany  cases,  this  is  a  great  and  necessary 
chaiity. 

6.  To  Visit  the  Sick. — To  attend  the  Sick,  or  to 
visit  thein,  in  order  to  afford  consolation,  is  always 
considered  a  great  work  of  mercy  :  it  relieves  their 
affliction, — cheers  their  drooping  spirits — and  gives 
them  comfort ; — and  it  is  doing  as  we  would  be  done 
bv.  I 

7.  To  Bury  the  Dead. — To  afford  decent  burial  to 
the  Dead,  is  the  last  act  of  charity  we  can  peiform  for 
our  neighbor  with  rega'-d  to  the  body.  It  should  be 
done  from  motives  of  charity.  For  this  work  of 
mercy,  Tobias  is  highly  commended  in  Scripture,  and 
held  out  to  others,  as  an  example.' 

Conclusion. — These  Works  of  Mercy  are  of  such 
obligation  and  importance,  that,  to  the  neglect  or  per- 
formance of  them,  our  sentence  at  the  last  day  will 
be  attributed  :  "  Then  shall  the  King  say  to  them 
that  shall  be  on  his  right  hand  :  Come,  ye  blessed  of 
my  Father,  possess  you  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.  For  I  was  hun- 
gry, and  you  gave  me  to  eat ;  I  was  thirsty,  and  you 
gave  me  to  drink ;  I  was  a  scianger,  and  you  took 
me  in ;  naked,  and  you  covered  me ;  sick,  and  you 
visited  me ;  I  was  in  prison,  and  you  came  to  ine. 
Then  shall  the  just  answer  him,  saying:  Lord,  when 
did  we  see  thee  hungry,  and  fed  thee  ?  thirsty,  and 
gave  thee  drink?  and  when  did  we  see  thee  a  stran- 
ger, and  took  thee  in  ?  or  naked,  and  covered  thee  ?    t 

1  Tolias  xii.  11, 12. 


SPIRITUAL   WORKS   OF  MERCY. 


445 


of  society,  is 
ivork  of  inor- 
^  the  means, 
r  a  sufficient 
md  necessary 


•vlien  did  we  see  thee  sick  or  in  prison,  and  came  to 
tliee  ?  And  the  Kinu  answcrinu^,  shall  say  to  iheni  : 
Amen  I  say  to  you,  as  ionjv  as  you  did  it  to  one  of 
these  my  least  brethren,  you  did  it  to  me.  Then  vshall 
he  say  to  them  also  that  shall  be  on  his  left-hand  : 
Depart  from  me,  ye  cursed,  into  everlasting  fire  whi(;h 
was  prepared  for  the  devil  and  his  angels.  For  I  was 
hungry,  and  you  gave  me  not  to  eat ;  I  was  thirsty, 
jind  you  gave  me  not  to  driidv ;  I  was  a  stianger,  and 
you  took  me  not  in  ;  naked,  and  you  covered  me 
not;  sick  and  in  prison, and  you  did  not  visit  me. . . . 
Amen  I  say  to  you,  as  long  as  you  did  it  not  to  one 
of  these  least,  you  did  it  not  to  me.  And  these  shall 
go  into  everlasting  punishments  ;  but  the  just,  into  life 


ever 


lastin 


Of 


What  a  powerful  motive  to  induce  us  to  practise 
these  Corporal  Works  of  Mercv !     The  performance 


or  neoflect  of  them  is  to  decide  our  lot  forever !     Take 


"in 


care,  therefore,  not  to  neirlect  them. 


Instruction  LXXIII. 

7%e  Seven  Spiritual  Worhs  of  Mercy, 

Say  the  seven  Spiritual  Works  of  Mercy. 

1.  To  convert  the  sinner. 

2.  To  instruct  the  ignorant. 
8.  To  counsel  the  doubtful. 

4.  To  comfort  the  sorrowful. 

5.  To  bear  wrongs  ])atiently. 

6.  To  forgive  injuries. 

7.  To  pray  lor  the  living  and  the  dead. 

The  exercise  of  fraternal  Charity  extends  to  the 

1  Matt  sxv.  34  to  46. 

28 


m-'^' 


m 


5? 


446 


SPIRITUAL   WORKS    OF   MI^RCY. 


perforiiiMnce,  not  only  of  tlie  Corporal,  l>nt  ;<lso  of  the 
S.imiUAi.  Works  of  Mtrci/  :  and.  indoiMl,  thes'^  are 
of  greater  imporLnnce  ;  because  ihf  v.'elfai'e  of  the 
soul  is  of  f;i,i  more  consequence  thui  tiiat  of  the  hMv. 
If,  tiierefore,  so  great  a  rew.iid  is  i;*ivei!,  '^.o  tiost;  v'lo 
relieve  tl»e  corporal  wants  of  thei'  neighbor;'  what 
must  be  the  reward  j^'iven  to  th.ose  who  relieve  hij, 
spiritual  \y&\itA  I  Certiiinly,  they  v  ill  be  entitled  to 
God's  tenderest  mercie?,  an. I  mo  ,t  special  gi'.tces,  in 
this  life  ;  and  to  a  hiijher  dcQjreo  of  o-lorv  in  the  next: 
''For  tliey  that  instruct  maiiy  to  just'uH?,  s:.--!!  shine  as 
stars  for  all  eternity."  ^  "  He  that  canseth  a  sinner  to 
be  v'onvertod  from  the  error  of  his  way,  shall  save 
Li;  'st>ul  from  death,  and  shall  cover  a  multitude  of 
sins; 


?i» 


1.  To  CONVERT  THE  siNNEit. — The  Hiost  neccssu- 
ry  good  that  we  can  procure  for  any  one  who  is  liv- 
ing in  habits  of  sin,  is,  to  convert  him  from  his  evil 
ways :  this  is  the  greatest  act  of  Charity  we  can  exer- 
cise towards  him.  To  admonish  sinners,  with  a  view 
to  their  amendment,  though  a  delicate  point,  is  often 
a  strict  duty ;  but  it  is  a  duty,  in  the  performance  of 
which  great  prudence  is  required.  Neglect  not  to 
give  charitable  admonitions,  when  there  is  a  prospect 
of  doing  good  :  *  If  a  man  be  overtaken  in  any  fault, 
you,  wlio  are  spiritual,  instruct  such  a  one  in  the  spirit 
of  meekness."* 

2.  To  INSTRUCT  THE  IGNORANT. — How  many  op- 
portunities are  there  of  performing  this  work  of 
mercy  ?  By  embracing  these  opportunities,  you  both 
contribute  to  your  neighbor's  salvation,  and  also  add 
very   considerably   tc     your    future    glory:    "They 


1  Matt  XXV.  84  to  40. 
3  Dan.  xii.  3. 


8  James  v.  20. 
*  Gal.  vi.  1. 


SPIRITUAL   WOIiKS    OF    MERCY. 


447 


tlint  instruct  injiny  to  justice,  shall  shine  as  stars  for 
all  eteniirv."* 

3.  To  COUNSEL  THE  DOUBTFUL. — When  doubts  are 
floating'  in  a  person's"  mind,  with  reg-ard  to  Ileligiou 
and  duty ;  and  when,  with  regard  to  these,  he  is  in 
difficult  circumstances;  it  is  a  great  charity  to  give 
hira  suitable  advice — to  relieve  his  anxious  waverinos^ 
by  clearing  i^j)  jiis  doubts;  thereby  putting  him  in 
the  way  of  salvation.  St.  James  says  :  "That  he  w!io 
causeth  a  sinner  to  be  converted  from  the  error  of  his 
way,  shall  save  his  soul  from  death,  and  shall  cover  a 
multitude  of  sins.'"^ 

.    4.    To  COMFORT  THE  SOtiUOWFUL. WllCU  WC  SOotllC 

the  afflicted  heart  with  words  of.  consolation  ;  sug- 
gesting motives  ot*  patience,  resignation,  an<l  penance  ; 
and  when  we  show  towards  the  distressed  a  compas- 
sionate and  kind  treatment;  we  then  comply  with 
these  words  of  St.  Paul:  "Weep  with  them  that 
weep.""^  And  when  this  is  done  from  pure  motives — 
from  the  motives  of  Christian  Charity,  it  is  very  mer- 
itorious in  the  sight  of  God. 

5.    To  BEAU  WUONOS  PATIENTLY. Pcoplc's  humOrS, 

ill-tempers,  and  other  failings,  and  also  their  ingrati- 
tude for  kindnesses  received,  are  sometimes  so  tiresome 
and  provoking,  that  it  requires  no  little  patience  to 
bear  with  them.  Yet  we  ought  not  to  lose  our  pa- 
tience ;  but  to  bear  with  these  failings  of  our  neigh- 
bor, considering  our  own,  and  encouraging  ourselves 
by  these  words  of  St.  Paul :  "Bear  ve  one  another's 
burdens;  and  so  voii  shall  fulfil  the  law  of  Chiist." 
"We  that  are  strono-er,  ouo-ht  to  bear  the  infirmities 
of  the  weak."' 


1  Dan.  xii.  3. 

2  James  v.  21 , 


3  Rom.  xii.  15, 

*  Qal.  vi.  2 ;  lioin.  xv.  1. 


448 


SPIRITUAL   W0BK8   OF  MERCY. 


6.  To  FOKGivE  INJURIES. — If  OUT  ciiemy  repent 
and  nsk  purdon,  Chanty  obliges  us  to  Jorgive  him ; 
for  if  we  were  in  his  phice,  we  should  wish  to  he 
forgiven:  "If  thy  brother  sin  against  thee,  ivprove 
him ;  and  if  he  do  penance,  forgive  him.  And  if  he 
sin  ao-ainst  thee  seven  times  in  a  day,  and  seven  times 
in  a  day  be  converted  unto  thee,  saying,  I  repent; 
forgive  iiim"'  But,  even  if  lie  do  not  ask  pardon, 
still  Charity  requires  us  to  foigive  him,  as  Chii.st  on 
the  Cross  forgave  .his  executioners;^  and  as  St. 
Stephen  forgave  those  who  were  stoning  him  to 
death.^ 

7.    To     PRAY     FOR    THE    LIVING     AND    THR     DEAD. — 

We  should  pray  for  all  mankind — for  both  friends 
and  enemies.  The  latter,  indeed,  have  more  need  of 
prayers;  and  our  praying  for  them,  shows  a  more 
disinterested  <;harity  :  "  E^ray  one  for  another,  that  yon 
may  be  saved."''  "l*ray  for  them  that  persecute  and 
calumniate  you."*  We  should  piay  also  for  (he  dead 
— for  our  deceased  relatives,  fiiends,  and  benefactor-;; 
and  for  all  the  Faithful  departed  :  this  is  the  last  act 
of  charity  that  we  can  do  for  them  :  "  It  is  a  holy  and 
wholesome  thought  to  pray  for  the  dead,  that  they 
may  be  loosed  from  sins."* 

Conclusion. — Be  diligent  in  exercising  these 
Works  of  Mercy,  both  Coiporal  and  Spiritual.  For 
thereby  you  will  be  "laying  up  to  yourselves  tiea-^ures 
in  heaven ;  where  neithe.  the  rust  nor  moth  doth 
consume,  and  wliere  thieves  do  not  break  through, 
nor  steal.*'''  You  will  by  these  good  works,  "  make 
sure  your  calling  and  your  election  ;"^  and  there  will  be 


*  Luke  xvii.  3,  4. 
9  Liikexxiii.  3i. 
J  Acts  vii,  59. 


*  James  v.  16. 

*  Miirt.  V.  44 

«  2  Mac.  xii.  46. 


T  Mutt.  vi.  20. 
8  2  l>ct.  i.  10. 


THE   EIGHT   BEATITUDES. 


44D 


"laid  up  for  you  a  crown  of  justice,  whicli  (at  Vf  vir 
departure  out  of  tliis  world)  the  just  Judge  will  render 
unto  you.'"  Bec.iuse  then,  instead  of  that  "judg- 
ment without  mercy,"  which  »vill  be  dealt  out  "to 
him  that  hath  not  done  mercy;'"  in  you  will  be  ful- 
filled this  Beatitude,  promised  by  your  Redeemer  : 
"Blessed  are  the  merciful ;  for  they  shall  obtain 
mercy 


))3 


Instruction  LXXIY. 

llie  Eight  Beatitudes. 

Sat/  the  Eight  Beatitudes. — 

1.  Blessed  are  tlie  poor  in  spirit ;  for  theirs  is  the  kingdom 
of  heaven. 

2.  Bl(   sed  are  the  meek  ;  for  they  shall  possess  the  land. 

3.  Blessed  are  they  that  mourn  ;  for  they  shall  be  com- 
forted. 

4.  Blessed  are  they  that  hunger  and  thirst  after  justice ; 
for  they  shall  be  filled. 

5.  Blessed  are  the  merciful ;  for  they  shall  find  mercy. 

6.  Blessed  are  the  clean  of  heart ;  for  they  shall  see  God. 

7.  Blessed  are  the  peace-makers ;  for  they  shall  be  called 
the  children  of  God. 

8.  Blessed  are   they  that  suffer  persecution  for  justice' 
sake  ;  for  theirs  is  the  kingdom  of  heaven. 

In  the  Eight  Beatitudes  with  which  Christ  com- 
mences his  Sermon  on  the  Mount,''  he  shows  us  where- 
in true  happiness  really  consists,  and  by  what  means 
we  aie  to  arrive  at  it.  Man  naturally  and  necessari- 
ly  seeks  happiness ;  bur,  blinded  and  deluded  by  his 
passions,  by  his  love  of  the  honors,  riches,  and  pleas- 
ures of  this  life,  he  seeks  his  happiness  where  it  is  not 
to  be  found.  Our  Blessed  Lord  directs  our  pursuit 
to  proper  objects:    he    lays  down  Eight  Maxims,  as 


»  2  Tim.  iv.  8. 
a  James  ii.  13. 


38* 


3  Matt.  V.  7. 

*  Mrttt.  V.  3  to  10. 


450 


THE   KIGIIT   BEATITUDK8. 


i 


the  foundations  of  that  sublime  morality  which  he 
came  to  teach,  and  wluch  arc  tht'  sure  way  to  a  Ij.ippy 
life  here,  and  also  eternal  liap[)in(.'.ss  hereafter. 

1.  ^^Bhssed  are  the  poor  in  spu-it ;  for  theirs  Is  thfi 
kingdom  of  heaven.''^ — How  consoling''  are  thesii  woitjs 
to  the  poor  and  destitute !  Their  kingdom,  their  ele- 
vation is  not  of  this  world ;  hut  they  are  directed  to 
look  forward  to  that  happy  kiiiodom  which  is  to  lt(> 
their  evei lasting*  inheritance.  If  on  earth  they  lia\e 
to  endure  labors,  hardships,  humiliations,  contempt, 
privations,  and  destitution;  after  their  sliort  pilgrim- 
age here,  they  will  be  exalted,  enriched,  and  united 
with  their  God  in  the  possession  of  eternal  gioiy: 
"For  t'leirs  is  the  kingdom  of  heaven." 

Yet  this  Beatitude  regards  such  of  the  poor  only, 
as  are  so  ^Hn  spirit^'' — such  as  bear  their  privations 
in  a  spirit  of  patience,  resignation,  and  humility  ;  and 
are  content  with  tiieir  condition. 

It  applies  also  to  those  among  the  rich^  who  are 
^''poor  in  spirit,'''' — who  are  detached  in  heart  and  af- 
fection from  their  possessions ;  and  who  employ  their 
riches  in  doing  good,  by  as>istiiig  the  poor,  an<l  con- 
ti'ibuting  to  the  support  of  Religion  :  "  Blessed  are  the 
poor  in  spirit;  for  theirs  is  the  kingdom  of  heaven." 

2.  ^''Ulcssed  are  the  meek;  for  they  shall  possess 
the  landy — Meekness,  mildness,  an  1  gentleness  of 
temper,  are  amiable  dispositions,  and  when  manifested 
under  insults,  violence,  oppression,  injuries,  or  any 
other  ill-treatment,  they  show  the  true  Christian; 
they  make  a  person  pleasing  to  God,  and  beloved  by 
men ;  and  promote  his  happiness  both  here  and  here- 
after:  "Do  thy  works  in  meekness,  and  thou  shalt  be 
beloved  above  the  glory  of  men."^     "Blessed  are  the 

i  Eccli.  Hi.  19. 


THK    KIGHT    BKATITUDPIS. 


451 


iV  which  he 
y  to  H  happy 
it'ter. 

theirs  is  thfi 
:  thesi;  words 
)m,  tiu'ir  cle- 
j  direcjU'd  to 
iiich  is  to  h(». 
th  thuy  ha\o 
IS,  contompt, 
liort  pilgiiin- 
1,  und  united 
tenial  giory: 

tie  poor  only, 
cir  privations 
lunility ;    and 

rich,  vvlio  are 

leart  and  af- 

eniploy  their 

oor,  anrl  con- 

lessed  are  the 

of  heaven." 

shall  possess 

rentleness    of 

en  manifested 

uries,  or   any 

le   Christian ; 

d  beloved  by 

ere  and  here- 

thou  shalt  be 

lessed  are  the 


meek;  for  tlioy  shall  pos-^ess  the  hind," — "the  land 
of  the  livinn;.'""' 

3.  ^^ Blessed  are  they  that  mourn;  for  thei/  shall  he 
covifortxiy — To  mourn,  to  lament,  and  weep,  scu'in 
to  earthly-minded  persons  to  indicate  any  thinj^  hut 
happiness  and  comtbrt;  they  setk  iheir  comfort  in 
earthly  pleasures  and  festive  enjoyments.  ]hit,  ('hrist; 
tells  us,  that  they  only  have  true  happiness  or  <;om[orr, 
who  mourn — who,  renouncinof  earthlv  fi!id  canitd 
pleasures,  bewail  their  own  and  others'  sins, — who 
sigh  over  the  dangers  to  which  salvation  is  continu- 
ally exposed, — and  w'  o  N^ok  upon  this  lite  as  a  time 
of  banishment:  "The\  who  sow  m  tears,  shall  re.'O  in 
joy:"^  and  therefore,  "Blessed  are  they  that  moiUM ; 
for  they  shall  be  oomfoited." 

4.  ^'•Blessed  are  they  that  hunger  and  thirst  after 
justice  ;  for  they  shall  he  Ji.  I  led." — By  hungering  and 
thirsting  after  justice,  is  meant,  desiriny  ardently  and 
seeking  earnestly  to  become  just  ;  i.  e.,  to  become 
v'ivery  day  more  and  more  virtuous.  This  disposition 
cf  soul  is  a  verv  irreat  scrace,  enablino"  us  to  advance 
rapidly,  and  with  much  facility,  in  the  pia(;tice  of 
virtue;  and  to  arrive,  in  a  short  time,  at  a  very  high 
litate  of  perfection  :  it  is  a  constant  source  of  abundant 
merit,  and  an  effectual  means  of  acquiring  a  greater 
degree  of  glory  in  heaven  :  therefore,  "  Hl'ssed  arc 
they  that  hunger  and  thirst  after  justice;  fov  they 
shall  be  filled." 

5.  ^"Blessed  are  the  merciful ;  for  they  shall  find 
mercyy — To  show  mercy  to  our  brethren,  is  one 
condition  for  our  obtainino*  mercv  from  God.  Wh'at 
an  eiKuniragement  is  this  Beatitude,  to  assist  the  poor 
and  distressed!  If  their  wants  are  regarding  the  hody, 

»  Ps.  xxvi.  13.  a  Ps.  cxxv.  5. 


452 


THE   EIGHT   BEATITUDES. 


we  lijivo  to  exercise  the  corporal  works  of  mercy : 
"Do  gooil  [even]  to  (hem  tliat  li.ite  you;  bless  them 
that  curse  you  ;  pray  tor  tliem  that  persecute  and  ca- 
lumniate you."'  By  thus  sliovving  mercy  to  others, 
we  disarm  the  anifcr  of  God,  and  entitle  oursidves  to 
his  mercy  :  "Blessed  are  the  merciful;  for  thi^y  shall 
find  mercy." 

6.  '"Blessed  are  the  clean  of  heart ;  for  the}/  shall 
see  GodP — "The  clean  of  h'^art,"  are  they  who  are 
free  from  earthly,  carnal,  and  impure  aftV^aions,  which 
defile  the  heart  in  tlie  sight  of  God.  Our  outward 
actions  correspond  wiih,  and  proceed  from  our  in- 
war<l  dispositions :  our  Blessed  Lord  assures  us,  that, 
out  of  the  heart  come  forth  evil  Mctions,  as  well  as 
evil  thoughts  and  dt^sires.*'  Now,  God  sees  the  heart 
— he  sees  its  affections  and  intentions;  and,  unless 
these  be  right,  whatever  our  outward  conduct  may 
be,  we  cannot  see  God;  it  is  only  the  upright  of 
heart  that  can  enjoy  this  blessing:  " BK-ssed  are  the 
clean  of  heart;  for  ihev  shall  see  God." 

7.  '"Blessed  are  the  peace -makers  ;  for  they  shall  he 
called  the  children  of  God^ — Peace-makers  are,  in 
a  special  manner,  the  followers  of  Christ,  whose  title 
is  "The  Pkince  of  Peace;"'  and  who  becpieathed 
Ins  peace,  as  a  legacy,  to  his  followers.  We  must 
first  make  peace  in  our  own  souls,  by  subiluing  our 
passiois,  tfec. ; — then  we  nuist  endeavor  to  make  and 
maintain  peace  with  our  neighbor:  "If  it /be  possi- 
ble, as  much  as  is  in  you,  have  peace  with  all  men."* 
"//  it  he  possihle,'^  i.  e.,  if  we  can  have  peace  with 
them,  without  purchasing  it  at  the  expeiise  of  truth 
or  virtue.     We  should  endeavor  to  reconcile  persons 


1  Matt.  V.  44: 
Luke  vi.  27,  28. 


a  Matt  XV.  19. 
8  Is.  Ix.  6. 


*  Rom.  xil.  13. 


TUK   KIOIIT   BEATITUDES. 


453 


wlio  an^  at  variance,  by  making  peace  between  them : 
"IJlessed  ar«  the  peace-makers;  I'or  they  slwill  bo 
called  tlie  chililren  of  God." 

8.  ^^Blessed  ore  they  that  suffer  pprsecution  for  jus- 
tice' sake:  for  theirs  is  the  kimjdom  of  Go<iy — '!'«) 
suffer  persecution  in  the  cause  of  truth  and  virtiu^  is 
the  hist  and  hiijliest  deifree  of  Beatitude  :  it  is  tlio 
most  pel  feet  sacrifice  of  ourselves  which  wo  can  make 
to  our  Creator;  and,  consequently,  it  "works  for  iia 
above  measure,  exceedingly,  an  eternal  weio-ht  of 
glory."'  Convinced  of  this  truth,  the  Apostles  es- 
teemed it  as  a  great  favor,  when  God  permitted 
them  to  be  persecuted:  "They  went  from  the  pres- 
ence of  the  Council,  rejoicing  that  they  wore  ac- 
counted worthy  to  suffer  reproach  for  the  name  of 
Jesus."*  "My  brethren  (says  St.  James),  count  it 
all  joy,  when  you  shall  fall  into  «livers  temptations" 
(i.  e.,  trials  and  persecutions);  "knowing  that  the 
trying  of  your  faith  worketh  patience,  and  patien(;o 
hath  a  perfect  work."^  "All  that  will  live  godly  in 
Christ  Jesus,  shall  yuffer  persecution."*  These  con- 
siderations should  console  and  encouraofe  us,  wlieu 
we  have  any  thing  to  endure  for  the  cause  of  truth,  or 
for  our  dutv  to  God:  "Blessed  are  thev  that  suffer 
persecution  for  justice'  sake ;  for  theirs  is  the  kingdom 
of  heaven." 

Conclusion. — Endeavor  to  become  truly  '•''poor 
in  spirit^''  by  disengaging  your  affections  from  all  at- 
tachments to  earthly  possessions; — to  be  "m^f^*," 
mild,  and  patient  under  contradictions; — to  "mo//rM" 
over  your  own  sins,  and  those  of  others,  by  making 
atonement   for   them ; — to    be   always    longing    and 


2  Cor.  iv.  17. 
'  Acts  V.  41. 


*  James  i.  2,  8, 4. 
<  2  Tim.  111.  12. 


454 


THE   SEVEN   DEADLY    SLNS,    ETC. 


striving;  ^^^ after  justice^''  or  greater  perfection;  and  to 
fulfil  what  is  pointed  out  in  the  other  Beatitudes  : 
then  will  you  be  truly  '•''blessed^''  for  you  will  then  be 
happy  here,  in  the  peace  of  a  good  conscience  ;  and 
happy  hereafter,  in  tlie  eternal  enjoyment  of  all  that  is 
promised  in  these  Eight  Beatitudes. 


Instruction  LX.^X, 

The  Seven  Deadly  Sins ;  and  the  Contrary  Virtues. 


Say  the  Seven  Deadly  Sins. — 
Pride. 

Covetousness. 
Lust. 
Anger. 
Gluttony. 
Envy. 
Sloth. 


Conlrary  Virtues. — 
Humility. 
Liberal  ity. 
Chastity. 
Meekness. 
'Jeniperance. 
Brotherly  Love, 
Diligence. 


\v 


These  seven  Vices  are  called  deadly,  because  they 
brino-  death  to  the  soul  that  vields  to  them.  Thev 
are  fdso  called  the  seven  capital  sins,  because  they  are 
the  heads  from  which  all  o'.her  sins  proceed.  On  these 
Vices  there  are,  in  the  "  Garden  of  the  Soul,"''  some 
veiy  e.\ceilenl.  Instructions  entitled  ''''Remedies  a  ''<-jt 
Vices;''''  which  it  would  be  well  to  read  occasi  ■  '/ 
with  attention. 

In  each  person,  there  is  (geneially  speaking)  some 
one  passion  or  vicious  inclination,  which  is  stronger 
tlian  the  rest,  and  which  is  called  his  Predominant 
Pamon.  This  is  the  ruling  passion  of  his  heart,  and 
the  chief  source  of  all  the  vices  to  which  he  may  be 
enslaved.  You  should  pay  very  special  attention  to 
your  Predominant  Passion,  and  also  to  its  Contrary 
Virtue ;    that  you  may  root  out  the  one,  and  plant 


THE   8KVEN   DEADLY    SINS,    ETC. 


455 


the  other  in  its  place  :  this  is  the  warfare  wherein  you 
will  have  to  be  eno-aijtHl  as  loiiij  as  vou  live  :  and  to 
succeed  in  it,  should  be  vour  constant  aim  and  en- 
deavor:  "To  him  that  overcometh  I  will  mve  the 
bidder,  manna. .  .  .To  him  that  shall  overcome,  I  will 
give  to  sit  with  me  in  my  throne."  ^ 

1.  Pkide  is  an  inordinate  love  of  one's  own  excel- 
lence— an  inordinate  self-esteem.  It  is  a  inost  danger- 
ous passion,  because  it  is  so  natural",  and  sni)tle ;  and 
also  because  it  branches  out  into  so  many  other  vices ; 
for  the  proud  become  vain-gloiious,  or  fond  of  the 
applause  of  men, — ambitious,  or  in  love  with  worldly 
honors, —  hypocritical, — conceited, —  disdainful, —  ob- 
stinate,— contentious,  (fee.  Pride  is  essentially  a  lie, 
because  it  is  founded  on  a  falsehood; — it  is  essential- 
ly a  robbery,  because  it  is  the  taking  to  one's  stdf  what 
belongs  to  God; — and  it  is  the  very  root  of  nil  evil: 
"  From  pride  all  perdition  took  its  beginning."  ^ 

Humility,  on  the  contrary,  is  the  foundation  of 
eveiy  virtue.  It  teaches  us  to  look  upon  all  good,  as 
coming  to  us  from  God,  without  any  merit  on  our  part : 
"What  hast  thou,  which  thou  hast  not  receive*!  ?  and 
if  thou  hast  received,  why  dost  thou  glory  as  if  thou 
hadst  not  received  it?"^  It  leads  us  to  believe,  not 
only  that  we  have  no  merit,  but  that  we  have  much 
f/emerit — that,  if  we  were  to  have  our  due,  we  should 
receive  from  God  nothino;  but  chastisements  on 
account  of  our  sins.  Hence,  the  liumbie  man  de- 
bases himself  below  all  others:  happy  disposition! 
because  it  is  most  pleasing  to  God,  and  draws  down 
his  favors  and  protection  :  "  To  the  liumble,  God 
giveth  grace.'"* 


»  Apoc.  ii.  17;  iil.  21. 
9  Tobifts  iv.  14. 


3  1  Cor.  Iv.  7. 

4  1  Pet.  V.  5. 


456 


THE   SEVEN   DEADLY    SINS,    ETC. 


2.  CovETousNESS  is  an  inordinate  love  of  riches  or 
earthly  possessions.  The  more  this  love  is  graiitied, 
the  stronger  and  more  insatiable  it  becomes  :  ms  ihe 
possessions  of  a  covetous  man  increase,  his  want  of 
still  greater  possessions  also  increases;  and  consi^quent- 
ly,  covetousness  makes  a  man  ivretchedhj  'poo)\  oven 
in  the  midst  oi 2)^eiiti/  ;  it  lenders  him  deaf  to  the  cries 
of  the  destitute, — nn mercifully  sparing  to  the  wants  of 
his  poor  relations, — and  even  to  his  own  individual 
necessities; — and  it  leads  to  many  other  sins, — to  ex- 
torlion,  cheatinnf,  stealino-  Ivinov  &c.  What  with  the 
desire  of  gaining,  and  the  fear  of  losing,  the  covetous 
man  is  always  restless  and  unhappy:  ''They  that  will 
become  rich,  fall  into  temptation,  and  into  the  snare  of 
the  devil,  and  into  many  unprofitable  and  Ijurtful  de- 
sires, which  drown  men  into  destruction  and  pei'dition. 
For  the  desire  of  monev  is  the  root  of  all  evils." ' 

LiBEUALiTY,  which  is  opposed  to  covetousness, 
withdraws  the  aftections  from  earthly  possessions; 
and-  leads  us  to  exercise  works  of  mercy :  it  makes 
us  look  upon  it  as  being  "a  more  blessed  thing  to 
give,  rather  than  to  receive;"^  and  it  inclines  us, 
therefore,  to  "  bow  down  our  ear  cheerfully  to  the 
poor,"  and  open  our  hand  readily  for  the  relief  of 
him  that  is  in  distress.'' 

3.  Lust  is  an  inordinate  love  or  desire  of  carnal 
pleasures;  and  it  comprises  every  kind  of  unclean- 
ness  in  thought,  word,  and  deed.  This  vice  is  so 
displeasing  to  God,  and  the  ci'imes  to  which  it  leads 
are  so  hateful  in  his  sight,  that  he  speaks  of  tiiem 
as  being  ^■^  detestable  things,^'' — as  '•^  abominaftons^^ 
which  draw  down  his  reveno-e :  "Every  soul  that 
shall  commit  any  of  these  abominations,  shall  perish 

»  1  Tim.  vi.  9, 10.  »  Acts  xx.  35.  »  Eccll.  iv.  8,  3. 


THE   SEVEN   DEADLY   SINS,   ETC, 


457 


from  the  midst  of  his  people." '  It  enkindles  his 
wrath  to  such  a  degree,  that  his  severest,  and  most 
extensive  chastisements,  executed  upon  mankind  in 
this  life,  have  been  provoked  by  sins  of  the  flesii ;  as, 
the  universal  deluge;^  the  destruction  of  Sodom, 
and  of  the  neighboring  cities  ;^  the-  four-aiid-twenty 
thousand  Israelites,  whom  God  ordered  at  once  to  be 
slain  in  the  desert;^  &c.  This  vice,  by  blinding  the 
understanding  and  hardening  the  heart,  leads  to 
almost  every  kind  of  sin  ;  and  is  most  ruinous  in  its 
consequences,  both  to  body  and  soul ;  as  the  last  day 
will  demonstrate,  by  showing  us  the  vast  multitudes 
of  im.  mitent  sinners  who  will  owe  their  ruin  to  this 
fatal  vice. 

Chastity  is  the  contrary  Virtue,  which  is  so 
pleasing  to  God,  that  it  draws  down  upon  us  his 
choicest  graces  and  blessings.  It  renders  our  souls 
the  spouses  of  Jesus  Christ ;  and  makes  us  like 
Angels  on  earth  ;  it  is  therefore  called  the  Angelic 
Virtue,  In  order  to  obtain  and  preserve  it,  be  hum- 
ble; because  Humility  is  the  Moth-'  and  Guardian 
of  Chastity :  it  is  only  to  the  humble  chat  God  gives 
the  special  grace  of  this  virtue.  Never  expose  your 
Chastity  to  danger,  but  preserve  it  with  the  greatest 
care,  praying  for  it  frequently  ani  earnestly,  and  al- 
ways cherishing  a  great  love  and  tpteem  for  it  in  your 
heart :  "  Blessed  are  the  clean  of  heart ;  for  they  shall 
see  God." ' 

4.  Anger  is  an  inordinate  desire  of  revenge. 
This  vice  is  directly  contrary  to  the  Spirit  of  the  Gos- 
pel, which  breathes  nothing  uiore  than  meekno:  s  and 
patience.     Anger  huVries  a  person  into  many  other 


1  Levit.  xviil.  29,  27. 
aQen.  v'  1  to  13. 


3  Gen.  xviil  20;  xix.  24,  25. 

4  Num.  XXV.  1,8,4,9. 

39 


«  Matt  V.  a 


458 


THE  SEVEN   DEADLY   SINS,   ETC. 


;1 


n 
'«.«* 


It 


si 
p. 

I      "( 

1    * 


pi. 


i'vl'' 


sins ;  as  contentions,  enmities,  hatred,  revenge,  fight- 
ing, &c. ;  and  how  many  oaths,  curses,  and  blasphe- 
mies proceed  from  it  ?  Therefore,  "  let  all  bitterness 
and  anger. . .  .be  put  away  from  you."^ 

Meekness  is  contrary  to  anger ;  and  it  shows 
itself  in  mildness  of  conduct,  gentleness  of  temper, 
and  patient  forbearance  :  it  is  a  most  amiable  Virtue, 
which  not  only  corrects  our  own  anger,  but  also  dis- 
arms that  of  others ;  and  it  makes  persons  beloved 
both  by  God  and  man  :  "  Learn  of  me,  because  I  am 
meek  and  humble  of  heart;  and  you  shall  find  rest  to 
your  souls."  * 

5.  Gluttony  is  an  excess  in  the  use  of  food,  or 
an  inordinate  desire  of  eating  or  drinking.  Food  is 
given  to  us  to  be  used  for  our  support ;  and  not  to 
be  nbused  by  intemperance.  They  are  guilty  of  this 
vice,  who  take  too  much  to  the  prejudice  of  their 
health, — who  are  over-nice  in  what  they  take, — or 
who  are  always  hankering  after  eating  and  drinking. 
Such  persons  should  reflect,  that  we  do  not  live  in 
order  to  eat  and  drink;  but  we  eat  and  drink  in 
order  to  live  ;  and  that,  by  perverting  this  order, 
they  rank  themselves  with  those  of  whom  St.  Paul 
says:  "They  are  enemies  of  the  Cross  of  Christ; 
whose  God  is  their  belly,  and  whose  end  is  destruc- 
tion." ' 

Temperance  and  sobriety  are  contrary  to  gluttony  : 
and  they  are  virtues  necessai'y  for  us,  not  only  as  pre- 
sdi'vatives  from  that  vice,  and  from  manv  other  sins ; 
but  also  as  means  of  practising  that  penance,  mortifi- 
cation, and  self-denial,  so  much  insisted  upon  and  en- 
forced by  Christ  and  his  Apostles'. 

6.  Envy    is   a   sadness   or   repining   at   another's 


» EjA.  iv.  81. 


9  Matt.  xl.  29. 


9  Philip,  iii.  18, 19. 


THE    SEVEN    DEADLY    SINS,  ETC. 


459 


good,  because  it  seems  to  lessen  one's  own  ;  and  it  is 
directly  opposed  to  Christian  Charity,  which,  as  St. 
Paul  says,  "envieth  not,  but  rejoiceth  in  j>*ood."' 
Envy  destroys  a  person's  peace  of  niind  ;  and  is  the 
source  of  so  many  other  sins,  that  St.  James  says : 
"Wiiere  envying  and  contention  is,  there  is  incon- 
stancy, and  every  evil  work^  ^ 

Brotherly  Love,  on  the  contrary,  "rejoices  with 
them  that  rejoice,  and  weeps  with  them  that  wee))  ;"^ 
— it  io  ihe  very  spirit  and  practice  of  Christianity  : 
"The  love  of  our  neighbor  wovkelh  no  evil  ;  love 
therefore  is  the  fulfilling  of  the  law  ;"•* — it  is  also  the 
characteristic  mark  of  the  true  followers  of  Christ: 
"By  this  shall  all  men  know  that  you  are  my  disci- 
ples— if  you  have  love  one  for  another.'"' 

7.  Sloth  is  a  laziness  of  soul,  by  which  peisons 
neglect  to  begin,  or  to  perform,  such  things  as  are 
necessary  for  salvation  ;  for,  as  one  of  the  deadly  sins, 
it  means  spiritual  sloth.  The  more  this  sloth  is  in- 
dulged, the  more  burdensome  it  becomes.  The  sloth- 
ful Christian  has  indeed  faith  ;  but  it  is  a  dead  fa"ith  ; 
because  he  neglects  to  keep  it  alive  by  good  works. 
We  are  sent  into  this  world,  not  to  live  at  our  ease, 
but  to  loork  out  our  salvation  ;  and  to  succeed  in  this 
work,  we  must  not  only  be  resolute  in  "  dec!inin2r  from 
evil ;"  but  diligent  also  in  "  doing  good.""  [Example 
of  the  five  foolish  Virgins  ;  and  also  of  the  slothful 
servant.^) 

DiLiGENCPJ,  or  spiritual  fervor,  is  a  virtue  by  which 
we  are  zo;dous  in  laboring  for  the  service  of  God,  '.nd 
the  salvation  of  our  soul :  it  makes  ihe  duties  of  Mq- 


'M 


su 


1  1  Cor.  xiil.  4,  6 

2  James  iii.  18, 
8  liotii.  xii.  15. 


*  Rom,  xiii.  S  to  10. 

*  John  xiii,  85. 


«  Ps.  xxxvl.  27. 

'  Matt.  XXV.  1  to  30. 


460 


SINS   AGAINST  THE   HOLY   GHOST. 


ligion  appear,  not  burdensome  or  tedious,  but  easy  and 
agreeable ; — it  keeps  the  lamp  of  our  faith  burning 
with  the  oil  of  good  works ;  and  so  causes  us  to  be 
always  ready,  like  the  five  wise  Virgins; — and,  hav- 
ing made  us  rich  in  good  works,  it  will  entitle  us,  at 
our  entrance  into  eternity,  to  hear  from  our  Lord 
these  consoling  words :  "  Well  done,  good  and  faith- 
ful servant;  because  thou  hast  been  faithful  over  a 
few  things,  I  will  place  thee  ovijr  many  things :  enter 
thou  into  the  joy  of  thy  Lord.'" 

\ 

Instruction  LXXYI. 

The  Six  Sins  against  the  Holy  Ohost ; — the  Four  Sins 
crying  to  Heaven  for  Vengeance  ; — the  Nine  Ways  of 
heing  accessory  to  another  Person^s  Sins. 

Say  the.  Six  Sim  against  the  Holy  Ghost. — 1,  Presumption  of 
God's  mt  rcy  ; — 2,  Despair  ; — 3,  Resisting  tlie  known  truth  ; 
— 4,  Envj  at  anotlier's  spiritual  good  ;  5,  Obstinacy  in  sin  ; 
— G,  Final  impenitence. 

Say  the  Four  Sins  crying  to  Heaven  for  vengeance. — 1,  Wilful 
munler  ; — 2,  Sodomy  ; — 3,  0}>pre8sion  of  tlie  Poor  ; — 4,  De- 
frauding laborers  of  their  wages. 

Soy  tin  Nine  Waya  of  heing  accessory  to  another  person's  sins. — 
1,  By  counsel; — 2.  By  command; — 3.  By  consent; — 4,  By 
provocation  ; — 5,  By  praise  or  flattery;— 6,  By  concealment ; 
— 7,  By  partiiicing  ; — 8,  By  silence  ; — 9,  By  defence  of  the  ill 
done 

I.  The  Six  Sins  *  tainst  the  Holy  Ghost. — 
These  are  not  sins  of  mere  frailty,  or  ignorance;  but 
of  leal  malice,  or  wickedness  of  heart.  They  are  di- 
rectly contrary  to  God's  love  and  mercy — to  the  di- 
vine Charity;  and  are  therefore  called  '*Sins  against 
the  Holy  Ghost." 

»  Matt.  x-\v.  21,  23. 


SINS    AGAINST   THK   HOLY    GHOST. 


461 


permn  s  sins. — 


1.  Presumption  of  God's  mercy. — This  Presump- 
tion is  a  rash  conHdenc8  ot'  obtaining  mercy  and  eter- 
nal salvation,  without  taking  the  means  that  are  ne- 
cessary ;  and  it  is  founded  on  the  iiien,  which  some 
persons  get,  that  God  is  too  merciful  to  condemn  them 
to  everlasting  misery.  We  should  bear  in  mind,  that, 
though  God  is  infinitely  merciful,  he  is  also  iiijinitely 
just. 

2.  Despair. — This  sin  against  the  Holy  Gho*st  is 
committed,  by  giving  up  ail  hope  of  salvation,  or  of 
the  ame!idment  of  our  life;  as  if  we  were  already 
numbered  among  tne  reprobate. 

3.  Resisting  the  knoivn  truth. — This  sin  consists  in 
speaking  or  writing  against  the  true  Religion,  at  the 
same  time  knowing  better;  or  in  wilfully  misrepre- 
senting its  doctrines  and  practices;  or  in  refusing  to 
embrace  it,  when  convinced  of  its  truth.  How  com- 
mon in  these  d^tys  ! 

4.  Envy  at  another'' s  spiritual  qood. — How  common 
also  is  this!  for,  how  many  are  there,  at  the  present 
day,  who  scoff  at  Religious  Orders,  celibacy,  fasting, 
festival  days,  confession,  and  otlier  practices  of  the 
Catholic  Church,  because  they  aim  not  at  such  devo- 
tion themselves  ?  Our  practices  of  Religion  are  a  re- 
proach to  them  ;  and  are  therefore  the  objects  of  their 
misrepresentation,  and  of  their  invectives,  sarcasms, 
and  abuse,  of  which  they  are  not  at  all  spaiing. 

5.  Obstinacy  in  sin. — This  crime  is  committed  by 
those  who  go  on  in  &m,  positively  resisting  graces,  ad- 
monitions, remorses,  &c.  This  is  a  most  dreadful 
state  of  soul !  for  it  draws  down  the  execution  of  that 
terrible  judgment,  which  was  denounced  against  the 
Jews:  "Blind  the  heart  of  this  people,  and  make 
their  ears  heavy,  and  shut  their  eyes;  lest  they  see 

39* 


462 


8IN8    AGAINST   THE   HOLY    GHOST. 


with  their  e3'es,  and  hear  with .  their  ears,  and  under- 
stand with  their  heart,  and  be  converted  and  I  heal 
them."' 

6.  Final  impenitence. — This  consists  in  puLtincf  off 
one's  r.  peiitance  till  death,  and  then  dying  without 
repentance. 

"Tlierefore  I  say  to  yon  :  Every  sin  and  blasphe- 
my sIihII  be  forgiven  nu;n ;  but  the  blasphemy  of  the 
Spinl;  shall  not  be  forgiven.  And  whosoever  shall 
speak  a  word  against  the  Son  of  Mnn,  it  shall  be  for- 
given him  ;  but  he  that  shall  speak  against  the  Holy 
Ghost,  ic  shall  not  be  forgiven  him,  neither  in  tliis 
worlil,  nor  in  the  world  to  conie;"^  i.  e.,  it  will  be 
very  d  ffiuult  for  such  a  sinjier  to  obtain  the  grace  of 
true  repiiiitance.  Final  impenitence,  of  course,  can- 
not pnasibbj  be  forgiven  ;  because,  after  death,  repent- 
ance comes  too  late.  To  avoid  this  dreadful  evil, 
begin  your  repentance  now — put  yourselves  now  in 
the  state  of  grace :  "  Let  your  loins  be  girt,  and 
lamps  burning  in  your  hands,  and  you  yourselves  like 
to  men  who  wait  for  their  Lord, ....  that  when  he 
cometh  and  knocketh,  they  may  open  to  him  imme- 
diately. Blessed  are  those  servants,  whom  the  Lord, 
when  he  cometh,  shall  find  watching. ..  .And  if  he 
shall  come  in  the  second  watch,  or  if  he  shall  come 
in  the  third  watch,  and  find  them  so,  blessed  are  those 
servants. ..  .Be  you  then  also  ready;  for  at  what 
hour  you  think  not,  the  Son  of  Man  will  come."' 
Comply  with  this  advice  of  your  Redeemer;  and 
then,  whatever  vour  sins  n^ay  have  been,  instead  of 
dying  impenitent,  you  will  die  the  death  of  the  just, 
and  obtain  the  eternal  happiness  for  whic-h  you  were 
created. 


»  18.  vl.  10. 


3  Matt  xil.  81,  82. 


8  Luke  xil.  85  to  4a 


BINS   CRYING    FOR   VENGFANCK. 


463 


IT.  The  Four  Sins  crying  to  IIkavks  for 
Vengeance. — These  are  i'owv  very  drofvU'iil  critncs, 
asfvi'i'^t  whioii  Alinijjfhtv  Goil  expresses  his  aiiLjer  in 
the  stron<r,'st  terms.  The  explanation  of  thtTii  be- 
loniis  proper  V  to  tlie  expla»iati<ni  of  the  Coininand- 
meiits:  for,  Wilful  Mnrder  is  forhid(Uni  hy  the  Fifth 
Coininandmeiit; — Sodomi/  (which  is  ars  luiuauiral 
sin  of  impurity),  by  the  Sixth  ; — Oppression  of  the 
poor,  anil  defrauding  laborers  of  their  war/en^  by  the 
Seventh. 

These  four  sins  are  said  to  "cry  to  heaven  for  ven- 
gennce^''  because  we  find  them  so  represented  in  the 
Sacred  Scriptures : 

1.  Wilful  Murder.— ''Th^.  Lord  said  to  Cain: 
What  hast  thou  done  ?  the  voice  of  thy  brother's 
blood  crieth  tome  from  the  earth."* 

2.  Sodomy. — "  And  the  Lord  sai<l :  The  cry  of 
Sodom  and  Gomorrha  is  multiplied,  and  their  sin  is 
become  exceedingly  grievous.  I  will  go  down  and 
see  whether  they  have  done  according  to  the  cry  that 
is  come  to  meP^  And  the  Atigels  saiJ  to  Lot;  "  We 
will  destroy  this  place,  because  their  cry  is  grown 
loud  before  the  Lord,  who  hath  sent  us  to  destioy 
them."' 

3.  Oppression  of  the  poor. — "You  shall  not  hurt  a 
widow  or  an  orphan.  If  you  hurt  them,  they  will  cry 
out  to  me,' and  I  will  hear  their  cry.^^^  "The  Lord 
will  not  accept  any  person  against  a  poor  man,  and  he 
will  hear  the  prayer  of  him  that  is  wronged.  He  will 
not  despise  the  prayers  of  the  fatherless  :  nor  the  wid- 
ow, when  she  poureth  out  her  c<jmplaint.  Do  not 
the  widow's  tears  run  down  the  cheek,  and  her  cry 


I 


g. 
!,|;i' 


11 


'Mi 


»  Gen.  Iv.  10. 

9  Gen.  XTlii.  20,  21. 


'  Gen.  xix.  13. 

4  Exod.  zxii.  22  tn  24 


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^urfli 

464 


THE   NINE   WAYS,  ETC. 


against  him  that  caiiseth  them  to  fu'l  ]  For  from  the 
cheek  the]/  yo  up  even  to  heaven,  and  the  Lord  that 
heareth  will  not  be  deliglited  with  them."' 

4.  Defrauding  laborers  of  their  ivayes. — "Behold 
the  hire  of  the  laborers,  who  have  reaped  down  your 
fields,  which  by  fraud  hath  been  kept  back  by  you, 
crieth  ;  and  the  cry  of  them  hath  entered  into  the 
ears  of  the  Loid  of  Sabaoth."* 

III.  The  Nine  Wavs  of  being  accessory  to 
ANOTHER  Person's  Sins. — There  are  some  persons, 
who  concern  themselves  but  very  little  about  the  sius 
which  they  cause  their  neighbor  to  commit ;  although 
they  are  as  guilty  before  Ood,  as  if  they  committed 
the  sinful  acts  themselves ;  and  even  more  so.  We 
may  cause  others  to  sin  (and  so  be  guilty  ourselves), 
in  thes3"  nine  ways,  viz. : — 

1  Bij  counsel :  i.  e.,  by  advising  or  directing  the 
ook>^?Dk'sion  of  an  evil; — 

'i.  /iy  command  :  by  forcing  or  obliging  any  one  to 
it;  — 

3.  ^g  consent :  by  permitting  any  of  those  who  are 
under  oar  control,  to  commit  it ; — 

4.  By  provocation  :  by  exciting  any  one  to  passion, 
to  cursing,  to  lewdness,  <fec. ; — 

5.  By  praise  or  flattery  :  by  praising  or  flattering 
any  person  for  the  evil  which  he  has  done,  and  there- 
by causing  him  to  io  it  again  ; — 

6.  By  concealment:  by  hiding  the  crime,  or  the 
criminal,  or  things  that  have  been  stolen  ;  and  tliere- 
by  encouraging  the  evil  to  go  on  ; — or  by  harboring 
thieves,  or  lewd  persons,  &c.,  thereby  favoring  their 
criminal  practices ; — 

7.  By  partaking :  by  shading  in  ill-gotten  goods, 


1  Eccli.  xsxT.  16  to  19. 


a  Jamee  v.  4 


THREE   EMINENT   GOOD   WORKS. 


465 


or  in  any  other  fruits  of  wickedness,  whereby  we  en- 
courage the  transij^reasions ; — 

8.  By  silence :  by  not  8[)ealving  to  prevent  an  evil, 
when  we  should  and  could  have  prevented  it ; — 

9.  Bf/  defence  of  the  ill  done:  by  justifying  the 
evil-doers,  or  their  evil  actions ;  id  also  by  defending 
false  religions. 

When  an  injury  has  bet  our  neighbor 

by  any  of  these  sins;  he  wh'  used  the  injury 

to  be  done,  is  bound  to  repair  it,  just  as  much  as  if 
he  had  done  it  himself.  Besides  the  sin  of  causing 
injury  to  be,  done  to  others^  and  the  obligation  of  re- 
pairing it ;  there  is  also  the  guilt  of  scandal^  i.  e.,  of 
Zmc/m^  the  person  into  sin  who  did  the  evil.  Now, 
if  the  destroying  of  our  neighbor's  body  is  a  crime 
which  cries  to  heaven  for  vengeance;'  how  much 
more  the  destroying  of  his  soul  ?  "  Woe  to  the  world 
because  of  scandals!"  Such  indee<l  is  the  wickedness 
of  man,  that  there  will  be  scandals:  "For  it  must 
needs  be  that  scandals  come ;  but  nevertheless,  woe 
to  tli.it  man  by  whom  the  scandal  coiic'th  ....  He  that 
shall  scandalize  one  of  these  little  ones  that  believe  in 
me,  it  were  better  for  him  that  a  millstone  should  be 
hanged  about  his  neck,  and  that  he  should  be  drowned 
in  the  depth  of  the  sea." " 


Instruction  LXXVII. 

The   Three   Eminent    Good    Worlcs ; — the  Evangelical 
Counsels  ; — the  Four  Last  Things  to  be  remembered. 

Say  the  Three  Eminent  Good  Wwks.—l,  Prayer  ;— 2,  Fast  nig  j 
—3,  Ahns-deeds. 


1  Gen.  iv.  10. 


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THREE  EMINENT   GOOD   WORKS. 


Say  the  Evangelical  Goumds. — 1,  Voluntary  Poverty  ; — 2, 
Perpetual  Chastity  ; — 3,  Entire  Obedience. 

Say  the  Four  Last  Things  to  he  remembered. — 1,  Death ; — 2, 
Judgment ; — 3,  Hell ; — 4,  Heaven. 

I.  The  Three  Eminent  Good  Works. — These  three 
good  works  are  called  Eminent^  because  they  are,  in 
a  most  especial  mfinner,  pleasing  to  God  :  and  because 
by  them  we  devote  to  God  all  that  we  are,  and  all 
that  we  have.  For,  by  Prayer^  we  make  to  God  an 
offering  of  our  soul,  with  all  its  powers ;  and  of  our 
heart  with  all  its  affections;  employing  them  io  Acts 
of  Faith,  Hope,  Charity,  Contrition,  Adorataon, 
Thanksgiving,  and  other  virtues ; — by  Fasting^  weMe- 
vote  to  him  our  body,  with  all  its  senses;  offering  it 
to  him  perpetually  as  a  living  sacrifice; — by  Alms- 
deeds^  we  dedicate  to  him  our  earthly  possessions, 
with  all  our  means  of  assisting  others ;  using  them 
for  him  in  the  persons  of  the  poor,  and  of  such  as 
need  our  help. 

1.  Prayer^  as  an  Eminent  Good  Work,  comprises, 
not  only  petition,  but  acts  of  adoration,  praise,  and 
thanksgiving, — acts  of  faith,  hope,  charity,  and  con- 
trition,— and  also  a  good  and  regular  use  of  the  holy 
Sacraments  aud  Sacrifice ; — and  more  especially,  the 
practice  of  daily  meditation,  and  frequently  raising 
our  minds  and  heaits  to  God. 

2.  Fasting^  as  an  Eminent  Good  Work,  extends, 
not  only  to  a  faithful  observance  of  the  fasts  and 
abstinences  commanded  by  the  Church,  but  to  every 
species  of  mortificatioL  and  self-denial — so  necessary 
for  leading  a  spiritual  life,  which  is  a  life  of  daily 
penance  and  of  self-crucii!xion. 

3.  Alms-deeds,  in  like  manner,  are  to  be  taken  in 
a  comprehensive  sense ;  for  they  are  to  be  understood 


THE  EVANGELICAL  COUNSELS. 


467 


as  including  all  kinds  of  charities,  both  corporal  and 
spiritual,  whicri  we  can  render  to  our  neighbor. 

By  these  Three  Eminent  Good  Works,  we  offer  to 
God,  like  the  three  Wise  Men,  our  frankincense 
(prayer), — our  myrrh  (fasting), — and  our  gold  (alms- 
deeds).'  Be  regular,  diligent,  fervent,  and  generous 
in  the  exercise  of  them :  for,  as  the  Archangel  Ra- 
phael said  to  Tobias,  "  Prayer  is  good  with  Fasting 

and  Alms^  more  than  t6  lay  up  treasures  of  gold 

When  thou  didst  joray  with  tears,  and  didst  leave  thy 
dinner,  and  didst  bury  the  dead  ;  I  offered  thy  prayer 
to  the  Lord.'"' 

II.  The  Three  Evangelical  Counsels. — These 
are  called  Counsels,  because  they  are  not  command- 
ed, but  recommended,  as  means  of  greater  perfec- 
tion ;  and  they  are  called  Evangelical  Counsels,  be- 
cause they  are  recommended,  as  such,  in  the  Gos- 
pel. 

1.  Voluntary  Poverty  is  a  leaving  of  all  things,  by 
our  own  free  will,  to  follow  Christ.  The  practice  of 
this  Counsel  uproots  a  most  dangerous  passion.  "  For 
they  that  will  become  rich,  fall  into  temptation,  and 
into  the  snare  of  the  devil,  and  into  many  unprofita- 
ble and  hurtful  desires,  which  drown  men  into  de- 
struction and  perdition."  '  "  There  is  not  a  more 
wicked  thing  than  to  love  money  ;  for  such  a  one 
setteth  even  his  own  soul  to  sale."  *  And  hence  our 
Blessed  Lord  declares:  "That  a  rich  man  shall  hard- 
ly enter  into  the  kmgdom  of  heaven.  It  is  easier  for 
a  camel  to  pass  through  the  eye  of  a  needle,  than  for 
a  rich  man  to  enter  into  the  kingdom  of  heaven."  * 
He  also  says :  *'  Woe  to  you  that  are  rich ;  for  you 


»Matt.ii.  11. 

a  Tobias  siL  8, 12, 


3 1  Tim.  vl.  9. 
*  EccU.  X.  10. 


0  Matt  six.  28,  24 


468 


THE  BVANOEUCAL  00TTNSEL8. 


have  your  consolatioa"  in  this  world.'  Now,  these 
awful  declnrations  lose  their  terrors,  and  the  soul  is 
put  into  the  most  secure  way  to  perfection,  by  the 
practice  of  this  Counsel :  "  And  behold  one  came  and 
said  to  him  :  Good  Master,  what  good  shall  I  do  that 
I  may  have  life  everlasting  ?  Who  said  to  him : ... . 
If  thou  wilt  enter  into  life,  keep  the  commiinum^nts 
. . .  .The  young  man  saith  to  him  :  All  these  huve  I 
kept  from  my  youth,  what  is  yet  wanting  to  me? 
Jesus  saith  to  him :  If  thou  wilt  be  perfect,  go  sell 
what  thou  hast,  and  give  to  the  poor,  and  thou  shalt 
have  treasure  in  heaven ;  and  come,  follow  niei"  * 
"  Peter  answering,  said  to  him  :  Behold  we  have  lift 
all  things^  and  have  followed  thee;  what  therefore 
shall  we  have?  And  Jesus  said  to  them:  Amen  I 
say  to  you,  that  you,  who  have  followed  me,  in  the 
regeneration,  when  the  Son  of  Man  shall  sit  on  the 
seat  of  his  Majesty,  you  also  shall  sit  on  twelve  seats 
judging  the  twelve  tribeg  of  Israel.  And  every  one 
that  hath  left  house,  or  brethren,  or  father,  or  moth- 
er, or  lands,  for  my  name's  sake,  and  for  the  Gospel, 
shall  receive  a  hundredfold,  an-'  ^hall  possess  life  ev- 
erlasting."' "Blessed  are  th  oor  in  spirit;  for 
theirs  is  the  kinsjdom  of  heaven.''  * 

2.  Perpetual  Chastity  is  a  voluntary  abstaining 
from  marriage,  in  Oit!3r  to  dedicate  one's  self,  in  a 
more  special  manner,  to  the  love  and  siervice  of  God, 
and  to  the  great  work  of  isalvation.  It  is  strongly 
recommended  by  our  Blessed  Lord,  when  he  says: 
"  He  that  can  receive  this  word,  let  him  receive  it^  * 
How  forcibly  also  does  St.  Paul  recommend  it,  in  hip 
First  Epistle  to  the  Corinthians,  where  he  says:  "I 


1  Luke  vt.  24 
•MiUtziz.21. 


•Matt  xix,29; 
Mark  z.  29, 80. 


*  Matt  ▼.  8. 
•Matt  six.  11, 18. 


THE  EVANGELICAL   COUNSELS. 


469 


would  have  you  to  be  without  solicitude  :  he  that  is 
without  a  wife,  is  solicitous  for  the  things  that  belong 
to  the  Lord,  how  he  may  please  God :  but  he  that 
is  with  a  wife,  is  solicitous  for  the  things  of  the 
world,  how  he  may  please  his  wife ;  and  he  is  di- 
vided.'" And  the  Revelation  made  to  St.  John,  in 
the  Apocalypse,  represents  those  who  have  observed 
this  Counsel,  as  singing  in  heaven  a  new  Canticle, 
which  none  of  the  rest  of  the  Blessed  can  sing  ;  and 
as  being  privileged  to  "follow  the  Lamb  whitherso-* 
ever  he  goeth."* 

3.  Ent-ire  Obedience  is  a  total  subjection  of  one*s 
own  will  to  that  of  lawful  superiors,  in  all  that  is  not 
sin.  The  life  of  Christ  was  one  continued  model  of 
perfect  Obedience.  From  twelve  to  thirty  years  of 
age,  all  that  we  are  told  of  him,  is,  that  he  was  obe- 
dient to  those  whom  his  heavenly  Father  had  ap- 
pointed to  act  as  his  superiors  :  "lie  went  down  with 
them  to  Nazareth;  and  was  subject  to  them^^  Thus 
does  he  show  the  importance  of  Obedience.  And,  as 
to  his  Obedience  to  his  heavenly  Father,  he  says : 
"In  the  head  of  the  book  (i.  e.,  in  the  beginning  of 
his  life)  it  is  written  of  me,  that  I  should  do  thy  will : 
O  my  God,  I  have  desired  it,  and  thy  law,  in  the 
midst  of  my  heart."*  "  My  meat  (he  says)  is  to  do 
the  will  of  him  that  sent  me,  that  I  may  perfect  his 
work."*  And  in  the  end  of  the  book  or  history  of 
his  life,  it  is  also  written  of  him,  that  "he  became 
obedient  unto  death,  even  to  the  death  of  the  Cross."* 
How  important,  then,  is  Obedience !  It  is  a  most 
eflfectual  means  of  subduing  self-will  and  self-love^ 
which  are  our  most  fatal  enemies :  for,  "if  thou  give 


1  1  Cor,  vll.  82  to  35. 
*  Apoo.  ziv.  8, 4 


»  Luke  ii.  51. 

*  Ueb.  z.  7 ;  Ps.  zxziz.  8,  9. 

40 


»  John  iv.  84. 
•  Philip,  ii.  a 


ijii 


470 


THE  EVANGELICAL  COUNSELS. 


thy  soul  to  her  desires,  she  will  make  thee  a  joy  to 
thine  enemies."^  But,  on  the  contrary,  "  the  obe- 
dient man  shall  speak  of  victories;"'  because  Obe- 
dience draws  down  the  most  special  and  abundant 
graces;  for,  so  pleasing  is  it  to  God,  that  he 'says  of 
it,  "Obedience  is  better  than  sacrifices."' 

All  those  persons  who  enter  Religious  Orders,  bind 
themselves  {voluntarily)  by  vow,  to  observe  these 
three. Evangelical  Counsels. 

We  frequently  hear  and  read  the  most  bitter  invec- 
tives against  Monks  and  Nuns,  who  devote  them- 
selves to  observe  these  Counsels.  But  is  there  any 
thing  in  these  three  Maxims  of  Perfection  to  call  Jlbr 
invective  or  sarcasm?  They  who  utter  or  write  such 
things,  would  do  better  to  practise  these  Counsels 
themselves,  rather  than  scoff,  as  they  do,  at  what 
Christ  recommends,  because  Ihey  find  the  observance 
thereof  too  diflBcult  for  them.  Let  them  reflect,  be- 
fore it  be  too  late,  upon  these  words  of  Holy  Scrip- 
ture, which,  unless  they  repent  in  this  life,  are  pro- 
phetic of  their  repentance  in  the  next : — The  wicked, 
repenting  and  groaning  for  anguish  of  spirit,  will  say 
within  themselves,  when  they  see  the  salvation  of  the 
just :  "  These  are  they,  whom  we  had  some  time  in 
derision,  and  for  a  parable  of  reproach.  We  fools 
esteemed  their  life  madness,  and  their  end  without 
honor:  behold  how  they  are  numbered  among  the 
children  of  God,  and  their  lot  is  among  the  Saints  ! 
Therefore  we  have  erred  from  the  way  of  truth,  and 
the  light  of  justice  hath  not  shined  upon  us,  and  the 
sun  of  understanding  hath  not  risen  upon  us. . .  .Such 
things  as  these  the  sinners  said  in  hell."'' 


»  Eccli  xvlil.  8t 
«  Prov.  xxi.  28. 


»  1  Kings  XV.  22. 
*  Wisd.  V  1  to  14. 


FOUK  LAST  THINGS. 


471 


III.  The  Four  Last  Things  to  be  Remembered. 
— ^The  Holy  Scriptures  recommend  the  remembrance 
of  these  four  last  things — Death,  Judgment,  Hell,  and 
Heaven,  as  an  effectual  means  for  avoiding  evil,  and 
for  leading  a  life  of  innocence  and  virtue  :  "  In  all  thy 
works,  remember  thy  last  end ;  and  thou  shalt  never 
sin."'  Bv  the  word  ''^ remember ^^  we  are  admonished 
to  keep  our  last  end  always  in  mind. 

1.  Death:  We  shall  die;  therefore  we  must/?re- 
pare ; — we  shall  die  very  soon^  because  life  is  short; 
therefore  we  must  prepare  soon; — we  mai/  die  at  ani/ 
moment;  thjrefore  we  must  prepare  now,  and  must 
keep  ourselves  always  ready. 

2.  Judgment  :  For  immediately  after  Death,  comes 
Judgment ;  our  soul  will  be  instantly  placed  before 
Jesus  Christ,  to  render  unto  him  a  strict  account  of 
all  that  we  have  thought,  said,  and  done,  during  life, 
whether  good  or  evil ;  and  to  receive  sentence  from 
him  accordingly. 

3.  Hell  :  If  we  shall  be  found  to  be  in  the  guilt 
of  mortal  sin,  that  sentence  will  be  followed  by  an 
Eternity  of  extreme  misery,  with  the  devils  and  con- 
demned souls,  in  everlasting  flames. 

4.  Heaven  :  But  if  we  shall  be  found  to  be  in  the 
state  of  sanctifying  grace,  then  it  will  be  followed  by 
an  Eternity  of  supreme  happiness,  with  God  and  his 
Saints,  in  the  kingdom  of  heaven. 

If  we  reflected  seriously  on  these  awful  truths,  how 
we  should  then  fear  the  great  evil  of  sin  ;  and  how 
carefully  we  should  avoid  \tl — how  diligent  we  should 
be  in  making  use  of  the  means  proper  for  obtaining 
God's  grace,  and  for  persevering  in  our  duty  to  him! 
Reflect,  therefore,  frequently  and  seriously  on  these 

*  Eocli.  Til.  40. 


472 


oheistian's  rule  of  life — I. 


truths — on  these  four  Last  Things :  keep  them  con- 
stantly in  mind  ;  and  you  will  find  tliera  a  powerful 
preservative  against  falling  into  sin,  in  time  of  temp- 
tation :  "  In  all  thy  works,  remember  thy  last  end ; 
and  thou  shalt  never  sin."  * 


EXPLANATION    OF    THE 

(ttfrislian's  |lule   ai  fife. 


Instruction  LXXVIII.  ' 

I%e  Founding  of  the  Christian  Religion  ; — the  Rule  of 
Life  which  this  Religion  teaches,  viz.,  to  hate  sin,  to 
love  Gody  and  to  love  our  neighbor. 

Of  what  Religion  are  you  ? — By  the  grace  of  God  I  am  a 
Christian. 

Who  wan  the  founder  of  the  Christian  Religion  ? — Jesus  Christ, 
the  Son  of  God,  who  came  down  from  heaven  to  teach  us  the 
way  to  heaven. 

.  Whao  rule  of  life  must  we  follow,  if  we  hope  to  be  saved  ? — We 
must  follow  the  rule  of  life  taught  by  Jesus  Chiist. 

WluU  are  toe  bound  to  do  by  this  Rule  ? — We  are  bound  always 
to  hate  sin  and  to  love  God. 

How  must  we  hate  sin  ? — Above  all  other  evils  ;  so  as  to  be 
resolved  never  to  commit  a  wilful  sin,  for  the  love  or  fear 
of  any  thing  whatsoever. 

How  must  we  love  God  ? — Above  all  things,  and  with  our 
whole  heart. 

How  must  we  learn  to  love  God  ? — We  must  beg  of, God  to 
teach  us,  "  0  my  God,  teach  me  to  love  thee !" 

What  else  must  we  do  ? — We  must  often  think  how  good 
Qod  is,  often  speak  to  him  in  our  hearts  and  always  seek  to 
please  him. 

And  does  not  Jesus  Christ  teach  us  also  to  love  one  another  f 

»  EccU.  vil.  40. 


christian's  rule  of  life — I. 


473 


— Tes  ;  he  commands  us  to  love  all  persons  without  excep* 
tion  for  his  salie.  "'^ 

In  what  manner  are  we  to  love  one  another  f — In  God  and  foi 
God,  80  as  to  wish  well  to  all,  and  pray  for  all ;  and  never 
to  allow  ourselves  any  thought,  word,  or  deed,  to  the  prej- 
udice of  any  one. 

And  are  we  also  to  love  our  enemies  f — Yes,  we  are  ;  not  only 
by  f(M-^iving  them  from  our  hearts,  but  also  by  wishing 
them  well,  and  praying  for  them. 

I.  Our  Religion  was  founded  by  Jesus  Christ ;  and 
being  thus  the  work  of  God,  it  is  unchangeable :  it 
varies  not  with  times  and  circumstances,  like  all  hu- 
man institutions  :  its  doctrines  of  Faith  and  Morality 
are  the  very  same  now,  as  were  taught  by  Christ  and 
his  Apostles,  This  constant  uniformity  is  a  standing 
proof  of  the  divinity  of  our  Religion  ;  and  raises  it  in- 
finitely above  all  erroneous  societies.  These  retain 
indeed  the  name  of  Christian ;  but  when  the  Catechism 
here  speaks  of  the  "  C7tm/iaw.  Reliffion,''^  it  means  that 
Religion  of  which  Christ  is  the  Founder — that  Reli- 
gion which  is  called,  in  the  Apostles'  Creed,  "  The 
Holy  Catholic  Church^''  and  in  the  Niceno  Creed, 
**  The  One,  Holy,  Catholic,  and  Apostolic  Church^ 
And  that  Religion  is  essentially  one. 

That  there  would  be  men  setting  up  tbeir  own 
opinions  as  revealed  truths,  and  calling  theii  .he  doc- 
trines of  Christ,  was  foretold.  The  founder  of  our 
holy  Religion  calls  such  men  "strangers;"  "thieves 
and  robbers  ;'"  "  false  prophets ;"  "  ravening  wolves  :*" 
and  both  He  and  his  Apostles  caution  us  against 
them.'  They  are  branches  cut  off  and  dead :  the 
very  date  of  their  separation,  or  of  their  origin,  stands 
against  them ;  and  destroys  the  force  of  every  argu- 


»  John  X.  6,  8, 10, 12, 18. 
*  Matt  vil.  15. 


sMatt  vil.  15:  xxiv.  28to26; 
2  Pet.  ii.  1  to  8, 12. 


40« 


474 


CHRISTIAN  8   RULE   OP  LIFE — ^I. 


ment  which  ihey  would  urge  In  their  favor.  And 
hence,  instead  of  attempting  to  prove  tl»eir  own  doc- 
trines to  be  true,  they  exert  all  their  powers  in  niis- 
repivsenting  ours,  and  then  inveighing  against  them. 
It  may  indeed  be  said,  that,  from  the  fall  of  Adam, 
there  has  been  but  one  true  Religion.  Before  the 
coining  of  Christ,  all  hope  of  salvation  was  through 
the  merits  of  the  promised  Redeemer :'  the  Prophets 
all  foretold  him ;  Judaism  prefigured  him,  and  cx- 

Eressed  the  most  ardent  desires  of  his  coming.  And 
ence,  the  Christian  Religion  maybe  said  to  have  ex- 
isted from  the  beginning :  yet  Christ  is  its  Founder, 
by  fulfilling  the  prophecies,  and  substituting  the  real^ 
ity  in  place  of  the  ancient  types  and  figures  :  "  Do  not 
think  (he  says)  that  I  am  come  to  destroy  the  law,  or 
the  prophets :  I  am  not  come  to  destroy,  but  to  fulfil."* 

After  the  lapse  of  more  than  4000  years,  Jesus 
Christ  lays  the  foundation  of  our  Religion,  by  calling 
his  twelve  Apostles,'  of  whom  he  makes  St.  Peter  the 
head  :^  he  teaches  them  the  great  mysteries  of  Srilva- 
tion,  and  the  most  sublime  Tiaxims  of  morality  :  and 
he  confirms  his  teaching  by  miracles  ;  for  at  his  word, 
"  the  blind  see,  the  lame  walk,  lepers  are  cleansed,  the 
deaf  hear,  and  the  dead  rise  again :" '  all  nature  is 
obedient  to  his  voice ! 

After  his  Death  and  Resurrection,  he  gives  full 
power  and  commission  to  his  Apostles  to  teach  his 
doctrines  to  the  whole  world,  and  to  establish  his 
Church  :"  to  enable  them  to  accomplish  this  great 
work,  he  endi.es  them  with  power  from  on  high,  by 
Bending  down  upon  them  the  Holy  Spirit,'  to  abide 


»  Acts  iv.  12. 
«  Matt  V.  17. 
•  Luke  vL  18  to  16. 


♦Mattxvl.  !8,19; 
Luke  xxii.  81,  82 ; 
John  xxi.  15  to  17. . 


•  Matt.  xl.  8  to  .■>. 

•  Mark  xvi.  15  to  10, 
7  Luke  zxiv.  49 ; 

Acts  ii.  1  to  4. 


CHRISTIAN  8    RULE   OF   LTFK — I. 


475 


witli  them;'  niid  ho  proiiiis«'s  to  he.  Iiiiiiself  perpetu- 
ally with  tliein.'  Tiiiis  prepared  Hiid  nnpuwerud, 
the  Apostles  enter  upon  their  ini.s>inii :  th.-y  pieaeL, 
and  convert ;  whole  nations  proluss  the  faitii  of  Christ; 
and  I  lie  Clin>tian  ll«'li^'ion  increast's,  like  the  stone 
cut  out  of  the  mountain/  so  as  to  HII  the  whole  earth/ 
This  llclgion  against  which  the  ^ates  of  h»l.l  could 
nevei  pievail,*  has  eqntinued  ever  since,  the  veiy  same 
as  the  Apostles  left  it;  aiul  wc  ought  to  thank  the 
Providence  of  God,  for  having  pr«)vir'  d  for  un  the 
the  happiness  of  heing  members  of  it. 

II.  This  holy  Religion  teaches  the  Eule  of  Life^ 
which  is  set  down  here  in  the  Catechism. 

1.  The  rtrst  thins;  we  are  bound  to  <lo  Itv  this 
Rule,  is,  "to  hate  sill  above  all  other  evils i  so  as  to 
be  resolved  never  to  commit  a  wilful  sin,  for  the  love 
or  fear  of  any  thing  whatsoever."  As  an  etiectual 
means  of  exciting  such  a  hatred,  we  should  reflect  on 
the  greatness  of  the  evil  of  sin — we  should  consider 
how  it  is  the  greatest  of  all  evils,  because  it  is. directly 
opposed  to  that  infinite  Goodness  and  Perfection, 
which  we  ought  to  love  above  all  things ;  and  also 
because  the  consequences  of  sin  are  infinitely  worse, 
than  any  other  evil  that  can  befall  us;  for  nothing 
but  sin  can  rob  us  of  heaven,  or  condemn  us  to  hell. 
We  cannot,  therefore,  have  too  great  a  horror  and 
hatred  of  sin.  • 

2.  The  next  thing  we  are  required  to  do  by  tho 
Christian's  Rule  of  Life,  is,  "  to  love  God  above  all 
things,  and  with  our  whole  heart:"  i.  e.,  to  love  him 
with  a  love  of  preference :  we  are  required  to  prefer 
God's  will  before  all  things  else — before  our  dearest 


>  John  xiv.l6,  IT. 
*  Matt  xxviii.  19, 20. 


•  Dan.  li.  84,  85, 44.  45. 

*  Col.  1. 5,  6 ;  lioin.  i.  S. 


»  Matt  xvl.  18. 


I 


4Y6 


CHRISTIAN  8   RULE   OF  LIFE — I. 


friends,  our  interests,  or  pleasures,  or  even  our  very 
life.  Tlie  waiit  of  this  preforenco  will  eoii(Jenin  many 
Christiann — those  niarned  persons,  fc  insttuico,  who 
prefer  husband  or  wife  before  God, —  ose  pnrtMits, 
who  love  their  children  more  tlian  they  love  God, — 
all  those  persona  in  every  station,  who  prefer  the 
creaturo  before  the  Creator. 

How  are  we  to  excite  in  our  hearts  the  love  of  God 
above  ail  tilings  ?  "  We  must  earnestly  beg  it  of  God  ;" 
for,  being  his  pure  gift,  it  is  to  be  sought  by  prayer: 
this  is  the  first  and  most  necessary  means  of  obtain- 
ing it.  But  God  will  not  grant  this  precious  gj^'t  of 
his  love,  unless  we  show  the  sincerity  and  earnestness 
of  our  prayers,  by  using  such  means  as  are  in  our 
power  to  render  our  petitions  etFectual.  Therefore,  we 
must  not  only  pray  for  the  love  of  God,  but  we  must 
strive  to  kei-p  the  commandments;  and,  moreover,  we 
must  employ  our  minds  in  such  reflections  as  are  calcu- 
lated to  excite  divine  love  in  our  souls ;  and  hence,  we 
should  frequently  think  on  God's  infinite  Perfections, 
which  render  him  deserving  of  all  our  love; — on  his 
infinite  Goodness  towards  us,  as  manifested  in  our 
Creation,  Preservation,  Redemption  ;  in  all  the  corpo- 
ral and  spiritual  blessings  conferred  upon  us  in  this 
life:  and  in  the  eternal  glory  prepared  for  us  in  the 
next.  These  are  most  powerful  means  of  exciting  the 
love  of  God  in  our  soul». 

3.  To  this  love  of  God,  we  must  join  the  love  of 
our  neighbor:  "This  commandment  we  have  from 
God,  that  he  who  loveth  God,  love  also  his  brother." ' 
Our  love  of  our  neighbor  must  have  the  same  quali- 
ties as  our  love  of  ourselves,  viz.,  we  must  wish  him 
well  from  our  hearts, — we  must  act  towards  him  with 

ilJohniv.21. 


< 


CHRISTIAN  8   KULE   OF   LIFK — H. 


477 


kindness, — and  render  him  nssistanoo,  wImmi  lio  needs 
it  and  we  are  able  to  render  it, — and  xm-mv  ontertaiQ 
thouu^lits,  or  ciierish  dispositions,  to  his  jncjudico. 

Tlie  love  which  we  owe  to  our  neiy;iilM)r,  must  ex- 
tend even  to  our  greaU-st  eniMiiies  :  we  must  love  tiiein 
for  God'.s  sake;  so  as  to  fori^ive  sincerely  all  the  inju- 
ries which  they  may  have  done  against  us;  comply- 
ing with  this  conmiand  of  Christ:  ''I  say  to  you: 
Love  your  enemies;  do  goml  to  them  that  liate  you  ; 
bless  tliem  that  curse  you;  pray  for  tlu'm  that  perse- 
cute and  calumniate  you;  that  you  may  l>o  tlie  chil- 
dren of  your  Father  who  is  in  heaven,  who  maketh 
his  sun  to  rise  upon  the  good  and  bad,  and  raiueth 
upon  the  just  and  the  unjust." 


Instruction   LXXIX. 

The  Chri8tian''a  Rule  of  Life  requires  us  nhn  to  deny  out' 
selves^ — to  take  up  our  Cross, — and  tojblloio  Christ. 

Wluit  other  rules  does  Jesus  Christ  give  m? — 'To  <leny  our- 
selves, to  Uike  up  our  cross,  and  to  follow  him."  St.  Matt. 
xvi.  24. 

What  is  meant  by  denying  ourselves  ? — The  renouiuiiip:  of  our 
own  will,  and  going  against  oiu-  own  humors,  inuliii  "tions, 
and  passions. 

Why  are  ive  bound  to  deny  ourselves  in  this  munner  ? — Ik'cause 
our  natural  inclinations  are  prone  to  evil  from  our  very 
childhood  ;  and  if  not  curbed  and  corrected  by  self-denial, 
will  infallibly  carry  us  to  hell. 

What  is  meant  by  taking  tip  our  cross? — Patiently  submitting 
to,  and  willingly  embracing,  the  labors  and  sufferings  of  this 
short  life. 

And  what  is  meaiU,  by  following  Christ  ?— To  follow  Christ,  is 
to  walk,  in  his  footsteps,  by  an  imitation  of  his  virtues. 

>  Matt  v.  44^  45. 


:iii 


478 


CHRISTIAN  S   RULE  OF  LIFE — H. 


What  are  the  virtues  we  are  to  learn  of  him  ? — ^To  be  meek 
and  humble  of  heart,  to  be  obedient  unto  death,  and  seek 
to  do,  in  all  thiugs,  the  will  of  his  Father. 

I.  To  DENY  OURSELVES. — The  self-denial  which  the 
r  Christian's  Rule  of  Life  requires,  consists  in  a  general 
mortification  of  our  natural  inclinations  and  passions. 
In  consequence  of  the  fall  of  our  first  parents,  such  is 
our  natural  tendency  to  evil,  that  mortification  ia 
as  necessary  for  preserving  our  souls  from  sin,  as  salt 
is  for  preventing  meat  from  becoming  tainted  ;  "  For, 
if  you  live  according  to  the  flesh,  you  shall  die  ;  but 
if,  by  the  spirit,  you  mortify  the  deeds  of  the  flesh, 
you  shall  live." ' 

Our  practice  of  virtue,  and  all  our  spiritual  pro- 
gress, our  perseverance  and  salvation,  depend  on  our 
imitating  the  life  of  Christ :  now,  we  do  not  and  can- 
not imitate  him,  unless  we  renounce  ourselves :  ''  If 
any  man  will  come  after  me,  let  him  deny  hiraseU"."* 
Christ's  whole  life  was  one  of  suffering  and  of  self- 
denial:  He  was  "despised,  and  the  most  abject  of 
men,  a  man  of  sorrow,. . .  .and  as  one  struck  by  God 
and  afflicted  :"*  and  St.  Paul  says,  that  *'  they  that 
are  Christ's  have  crucified  the  flesh  with  its  vices  and 
concupiscences.'"' 

Adopt  therefore,  resolutely,  the  practice  of  mortifi- 
cation :  offer  violence  to  self-love  and  self-will  with 
firmness  :  a  resolute  will  surmounts  all  difficulties : 
"The  kingdom  of  heaven  suffereth  violence,  and  the 
violent  bear  it  away."* 

There  are  two  kinds  of  mortification,  viz.,  external 
or  of  the  senses,  and  internal  or  of  the  heart.  Internal 
mortification  is  far  better  than  that  which  is  merely 


trou 

your 

force 

it; 

you 

deeds 

A 
tices, 
praye 
and 

If 
diffici 


» Rom.  v\[\.  13. 
•  Malt  xvL  24. 


8  Is.  llii.  8,  4 
«  Gal.  V.  24 


•lllatt  si.  12. 


CHRISTIAN  8   RULE  OF  LIFE — H. 


479 


r     1   : 


a 


external ;  ati(1  it  consists  in  correcting  and  subduing 
the  disorderly  appetites  and  passions. 

In  order  to  succeed  in  the  important  work  of  cor- 
recting and  subduing  your  disorderly  appetites  and 
passions,  you  must  begin  with  outward  mortificatioa 
and  self-denial :  you  must  not  only  abstain  from  all 
sinful  pleasures,  but  you  should  frequently  deprive 
youiselves  even  of  lawful  gratifications :  you  will  thus 
acquire  habits  of  self-denial,  and  find  less  difiiculty  in 
overcoming  temptations.  For,  as  St.  Gregory  observes, 
we  more  easily  refrain  from  forbidden  pleasures,  when 
we  are  accustomed  to  abstain  from  such  as  are  per- 
mitted:  but,  says  St.  Clement  of  Alexandria,  "They 
who  allow  themselves  to  do  every  thing  that  is  law- 
ful, will  soon  do  things  that  are  unlawful."' 

You  must  acquire  a  habit  of  moderating  and  re- 
pressing your  desires:  "Turn  away  from  thy  own 
will :  if  thou  give  to  thy  soul  her  desires,  she  will 
make  thee  a  joy  to  thy  enemies."* 

Examine  what  passion  or  disorderly  inclination 
troubles  you  most — what  is  the  ruling  paiL^'^ion  of 
your  heart ;  and,  having  discovered  it,  direct  all  your 
force  against  it,  until  you  have  completely  subdued 
it;  imposing  a  penance  upon  yourselves  every  time 
you  yield  to  it ;  "  If,  by  the  spirit,  you  mortify  the 
deeds  of  the  flesh,  you  shall  live."' 

A  constant  and  resolute  perseverance  in  these  prac- 
tices, if  accompanied  with  continual  watchfulness  and 
prayer^  will  draw  down  upon  you  the  grace  of  God, 
and  give  yon  a  complete  victory  over  your  passions. 

If  the  practice  of  this  continual  mortification  seem. 
diJQBcult  to  you,  look  up  to  heaven,  and  see  the  recom- 


1  "Cito  faclent  qutB  son  licent,  qni  fadant  omnia  quae  licent^'— 
Patdagog  Ub.,  c.  1.  >  Ecoll.  XTliL  81.  *  Koui.  vlii.  18. 


480 


CHRISTIAN  8  RULE  OF  LIFE — U, 


pense  prepared  for  them  that  persevere :  encourage 
yourself  with  these  words  of  St.  Bernard  :  *'  If  the  la- 
bor terrifies,  the  reward  invites ;"  and  still  more  with 
the  divine  promises:  "To  him,  that  overcometh,  I 
will  give  the  hidden  manna."'  This  hidden  manna 
is  a  constant  peace  of  soul,  and  the  sweetness  of  heav- 
enly consolations,  which  a  proper  practice  of  mortifi- 
cation never  fails  to  produce — it  is  "the  pcMco  of 
God  which  surpasseth  all  understanding."*  And 
hence  St.  Bernard  says  of  those  who  observe  the  life 
of  the  mortified  Christian,  and  are  discouraged : 
"They  see  the  cross  which  he  carries;  but  tiiey  do 
not  see  the  unction  which  it  brino-s  to  his  soul."' 

II.  To  TAKE  UP  OUR  Oross. — By  taking  up  our 
Cross,  as  the  Christian's  Rule  of  Life  requires,  is 
meant  "patiently  submitting  to,  and  willingly  embra- 
•  cing,  the  labors  and  sutierings  of  this  short  life." 
The  troubles  and  afflictions  of  this  life — misfortunes, 
losses,  the  privations  of  poverty,  tribulations,  pains, 
sickness,  &c.,  are  all  from  God :  whatever  may  be 
the  immediate  cause  of  them,  they  are  sent  by  Him; 
and  are  designed  to  withdraw  your  afFections  from 
this  world,  and  to  aflford  you  means  of  exercising 
patience,  resignation,  and  penance.  Receive  them  as 
such,  and  tliey  will  be  to  you  a  source  of  very  great 
merit:  "For  that  which  is  at  present  momentary 
and  light  of  our  tribulation,  worketh  for  us  above 
measure  exceedingly  an  eternal  weight  of  glory."* 
Evidently,  therefore,  they  are  tokens  of  God's  mercy, 
goodness,  and  love  towards  you :  "  My  son,  neglect 
not  the  discipline  of  the  Lord ;  neither  be  thou 
wearied  whilst  thou  art  rebuked  by  him ;  for  whom 

1  Apoc.  if.  17.  *  "Grucem  vident:  unotionem  non  vldent*' 

«  Philip,  iv.  7.  *2  0or.iv.  17. 


CHRISTIAN  B   WAEFARE. 


481 


the  Lord  lovetli,  he  chastiseth ;  and   he   scourgeth 
every  son  whom  he  receiveth."' 

in.  To  FOLLOW  Christ. — "To  follow  Christ,  is  to 
walk  in  his  footsteps,  by  an  imitation  of  his  virtues.'* 
The  virtues  which  we  are  especially  to  learn  of  him, 
are,  "to  be  meek  and  humble  of  heart;  to  be  obe- 
dient unto  death ;  aud  to  seek  to  do,  in  all  things,  the 
will  of  his  Father."  These  virtues — meekness,  humil- 
ity, obedience,  and  conformity  to  the  divine  will — were 
most  conspicuous  in  the  life  of  Christ;  and  the  prac- 
tice of  them  is  most  pleasing  to  God.  But  the  piac- 
tice  of  them  supposes  a  life  beset  with  trials,  contra- 
dictions, and  persecutions  ;  with  humiliations  and  con- 
tempt ;  with  labors  and  difficulties.  Such  was  the 
life  of  Christ;  and  such  is  also  the  life  of  his  true  fol- 
lowers: "For  whom  he  foreknew  (or  called  to  be 
saints)  he  also  predestinated  to  be  made  conformable 
to  the  image  of  his  Son."^  We  must  expect,  there- 
fore, to  be  exercised  with  trials,  humiliations,  difficul- 
ties, &c. :  whenever  God  sends  these,  we  should  re- 
ceive and  suffer  them,  like  Christ,  in  a  spirit  of  meek- 
ness, humility,  and  obedience  to  God's  will ;  encoura- 
ging and  consoling  ourselves  by  keeping  his  example 
before  our  eyes,  and  by  looking  forward  to  the  prom- 
ised reward  :  "  For  if  we  be  dead  with  him,  we  shall 
live  also  with  him ;  if  we  suffer,  we  shall  also  reign 
with  him."' 


m 


Instruction  LXXX. 

The  demies  of  our  Salvation^  mz.^  the  Devil,  the 
World,  and  the  Flesh. 

Which  are  the  etiemies  the  Christian  must  fight  against  all  the  dayn 
of  his  life  ? — The  devil,  the  world,  and  the  flesh. 

*  Heb.  xii.  6,  6.  >  Som.  viil.  23,  29.  *  2  Tim.  il  11, 12. 

41 


482 


christian's  warfare. 


What  do  you  mean  by  the  devil? — Satan  and  all  his  wicked 
angels,  who  are  ever  seeking  to  draw  us  into  sin,  that  we 
may  be  damned  with  them. 

Whom  do  you  mean  by  tlie  world  ? — All  wicked  company,  and 
all  such  as  love  the  vanities,  riches,  and  pleasures  of  this 
world  better  than  God. 

Why  do  you  number  those  among  the  enemies  of  the  soul  ? — Be- 
cause they  are  always  seeking,  by  word  or  example,  to  car- 
ry us  along  with  them  in  the  broad  road  that  leads  to  dam- 
nation. 

And  what  do  you  mean  by  the  flesh  ? — Our  own  corrupt  incli- 
nations and  passions,  which  are  the  most  dangerous  of  all 
our  enemies. 

What  must  we  do  to  hinder  these  enemies  from  dragging  us  aUmg 
with  them  to  hell  ? — We  must  always  watch,  pray,  and  fight 
against  all  their  suggestions  and  temptations.  \\ 

Whom  must  we  depend  upon  in  this  warfare  ? — Not  upon  OMi- 
selves,  but  upon  God  alone. 

In  following  the  Christian's  Rule  of  Life,  we  must 
not  expect  to  go  on  without  opposition.  Hence,  the 
Wise  Man  admonishes  us  to  be  prepared  for  combat : 
"  Son,  when  thou  comest  to  the  service  of  God,  stand 
in  justice  and  in  fear,  and  prepare  thy  soul  for  temp- 
tation." '  In  our  way  to  heaven,  we  have  enemies  to 
contend  with ;  their  opposition  is  violent  and  perse- 
vering ;  it  will  not  cease,  except  with  our  life.  Christ 
himself  endured  temptations ;  his  Saints  have  passed 
through  many  and  diflBcult  temptations  ;  and  we  can- 
not hope  to  escape  :  "  The  life  of  man  upon  earth  is  a 
warfare."*  Temptations  are  permitted  by  Almighty 
God,  in  order  that  we  may  have  occasions  of  proving 
our  fidelity  to  him. 

I.  The  devil  is  permitted  to  tempt  us :  "  For  our 
wrestling  (says  St.  Paul)  is  not  against  flesh  and 
blood ;  but  against  principalities  and  powers,  against 
the  rulers  of  the  world  of  this  darkness,  against  the 


>  fiecU.  u.  1. 


•Jobvlil. 


CHRISTIAN  8   WARFARE. 


488 


spirits  of  wickedness  in  high  places." '  "  Your  ad- 
versary the  devil,  as  a  roaring  lion,  goeth  about  seek- 
ing whom  he  may  devour ;  wliora  resist  ye,  strong  in 
faith." " 

How  does  the  devil  tempt  us?  1,  He  places  before 
our  imagination  such  representations  as  serve  to  dark- 
en and  blind  our  understanding; — 2,  He  endeavors 
to  deceive  us  with  promises  of  false  happiness; — 3, 
He  avails  himself  of  the  assistance  of  our  self-love,  or 
our  love  of  honors,  riches,  and  pleasures.  Lay  aside 
these  fatal  attachments — eradicate  them  from  your 
heart ;  and  then  you  will  have  no  difficulty  in  over- 
coming the  temptations  of  the  devil :  for  this  is  laying 
the  axe  effectually  to  the  root  of  the  evil. 

n.  Tlie  world  also  (another  dangerous  enemy)  is 
permitted  to  tempt  us.  By  the  world,  we  mean  that 
large  portion  of  mankind,  who  follow  their  passions 
and  concupiscences, — who  propagate  the  false  maxims 
of  self-love,  or  the  seeking  of  honors,  riches,  and  pleas- 
ures, as  the  cliief  objects  of  pursuit, — who  court  the 
rich  and  powerful,  while  they  despise  the  poor, — who 
ridicule  the  pious  and  virtuous,  as  weak  or  supersti- 
tious,— and  who  frequently  make  outward  professions 
of  kindness  and  friendship,  when  no  corresponding 
feeling  exists  in  the  heart.  Such  is  the  world  !  "  P'or 
all  that  is  in  the  world,  is  the  concupiscence  of  the 
flesh,  the  concupiscence  of  the  eyes,  and  the  pride  of 
life."^  "The  whole  world  is  seated  in  wickedness."* 
And  yet  it  is  admired,  loved,  and  courted  !  its  appro- 
bation is  sought  after,  and  its  censures  are  dreaded  ! 
What  a  general  fear  there  is  among  men  of  wiiat  the 
world  will  think,  cr  say,  or  do !  how  they  dread  the 


»  Eph.  vl.  12. 
a  1  Pet  V.  a 


3  1  John  il.  16. 

4  1  JohQ  V.  19. 


484: 


CHRISTIAN  8  WARFARE. 


idea  of  being  laughed  at,  or  pointed  at,  by  the  world! 
It  is  this  that  renders  the  world  so  dangerous  an  en- 
emy ;  because  to  be  ridiculed,  or  laughed  at,  wounds 
self-love  and  pride. 

If  you  would  prevent  this  enemy  from  exercising  its 
dangerous  influence  over  you,  1,  Labor  to  destroy  your 
attachment  to  the  honors,  riches,  and  pleasures  of  this 
life;  be  poor  in  spirit,  and  humble  of  heart;  and  then 
the  world  can  make  no  impression  upon  you  ; — 2,  Do 
not  conform  to  its  dissipating  and  pernicious  customs ; 
— 3,  Never  court  its  favor,  nor  fear  its  fiowns;  but 
despise  its  opinions :  "To  me  it  is  a  very  amall  thing 
to  be  judged  by  you,  or  by  man's  day:,.,. but  he 
that  judgeth  me,  is  the  Lord  ;"'— 4,  Glory  in  standing 
up  for  the  cause  of  God,  and  of  virtue,  bearing  in  mind 
the  words  of  our  blessed  Redeemer  :  "Blessed  are  ve, 
when  men  shall  revile  you,  and  persecute  you,  and 
speak  all  that  is  evil  aa'ainst  you,  untruly,  for  my  sake ; 
be  glad  and  rejoice,  for  your  rewaid  is  very  great  in 
heaven.  For  so  tliey  persecuted  the  prophets  that 
were  before  you."  ^ 

IlL  The  Jlesh  is  called  the  most  dangerous  of  all 
our  enemies;  and  with  reason,  because  it  is  a  domes- 
tic enemy,  and  because  from  it  tlie  other  two  d'-rive 
thtir  f "rce.  By  the  flush  is  meant  corrupt  nature — 
self-love  and  its  passions — our  propensity  to  sensual 
gra'ifications. 

God  created  us  to  serve  him  in  a  state  of  inno- 
cence; and  man  had  no  difficulty,  so  long  as  he  pre- 
servt'd  iiis  innocence,  in  complying  with  this  duty,  be- 
cause his  heart  was  upright  before  God.  But,  after 
sin,  the  lieirt  of  man  became  cornpted,  and  natuially 
bent  upon  evil :  we  are  under  the  necessity  of  resist- 

»  1  Cor.  Iv.  8, 4.  a  Matt.  v.  11, 12. 


CHRISTIAN  8   WARFARE. 


485 


ing  this  natural  tendency  to  evil ;  and  hence  it  is,  that 
"  the  lite  of  man  upon  earth  is  a  warfare."  ' 

Self-love  and  its  passions  lead  to  evil,  by  darkening 
the  understandiuij, — by  perverting  the  reason  and  en- 
gaging it  on  their  side, — by  filling  the  imagination 
with  vain,  sensual,  and  sinful  ideas,  and  thereby  cor- 
rupting the  heart.  When  the  understanding  is  thus 
darkened,  the  reason  perverted,  and  the  heart  <;orrupt- 
ed,  the  will  easily  yields ;  and  the  more  it  yields,  the 
more  it  is  in  danger  of  yielding  again.  "  God  seeing 
that  the  wickedness  of  men  was  great  on  the  earth, 
and  that  all  the  thought  of  their  heart  was  bent  upon 
evil  at  all  times,  it  repented  him  that  he  had  made 
man  on  the  earth."  * 

In  order  to  avoid  being  thus  led  away  by  self-love 
and  its  passions,  that  is  to  say,  by  the  flesh,  we  must 
employ  the  piopi^' means :  1,  We  must  meditate  on 
such  trutiis  as  will  convince  us  of  the  vanity  and  emp- 
tiness of  the  transitory  enjoyments  of  this  world,  and 
the  misery  of  indulging  in  such  as  are  sinful ; — 2,  We 
must  keep  a  strict  watch  over  our  senses,  lest  they 
should  be  a  cause  of  temptation  and  sin ; — 3,  To  our 
watching,  we  must  join  fervent  petitions  to  God,  im- 
ploring his  help  and  protection  ; — 4,  Our  watching 
and  praying  must  be  accompanied  with  the  practice 
of  mortification  and  self-denial ;  for  we  must  necessa- 
rily '"crucify  the  flesh  with  its  vices  and  concupiscen- 
ces ;"  ^ — 5,  being  thus  armed,  we  are  prepared  for 
combat :  with  these  necessary  weapons  we  are  to  fight 
against  all  the  suggest'ons  and  temptations,  not  only 
of  the  flesh,  but  also  of  the  other  enemies  of  our  sal- 
vation. But  we  must  bear  this  truth  constantly  in 
mind,  that  all  our  watching,  and  praying,  and  prac- 

»  Job  vil.  1.  »  Gen.  vi.  5,  6.  »  Gal.  v.  24. 

410 


?i 


I. 


486 


christian's  warfare. 


tising  inoi'tifiration,  and  all  our  fighting  against  temp- 
taiioii.  will  not  be  sufficsieiit  to  give  us  the  victory,  un- 
less we  avoid  the  occasions  tliat  lead  to  sin.  The 
piV'serifH  of  the  iiniiiediate  occasion  of  any  sin  renders 
the  'em|»tation  to  that  sin  more  vivid  and  violent. 
In  the  same  manner,  therefore,  as  a  man  cannot  "hide 
fi;'o  in  his  bosom,  and  his  garments  not  burn ;"  nor 
*'vv;ilk  U|)Ou  hot  coals,  and  his  feet  not  be  burnt:"' 
80  We  cannot  expose  ou, selves  wilfully  and  unneces- 
Bari'.y  to  the  immediate  occasions  of  sin,  without  fall- 
ing vict'ins  10  tempta  ion  :  for '•  he  that  loveth  dan- 
ger, shall  perish  in  it.""  No  matter  what  our  resolu- 
tions may  be;  the  immediate  occasions  of  sin  will  up- 
set them,  if  we  will  expose  ourselves  to  those  occa- 
sions witliKQt  necessity. 

Tiie  efore,  medit  ite  frequently  and  seriously, — watch 
over  yourselves  continually, — pray  without  ceasing, 
and  earnestly, — mortify  your  senses  and  your  inclina- 
tions,— in  every  assault  of  your  enemies,  fight  manful- 
ly,— and  be  careful  to  avoid  the  occasions  of  sin  ;  and 
then  you  may  depend  upon  God  giving  you  a  com- 
plete vii'tory :  for,  although  it  be  necessary  that  we 
should  employ  these  means,  we  are  not  to  depend 
upon  GUI  selves  at  all  in  this  warfare,  nor  upon  our  own 
endeavors;  but  upon  God  alone:  for,  "unless  the 
Lord  keep  the  ciliy,  he  watcheth  in  vain  that  keepeth 
it." ' 

»Prov.vI.27,28.  «  Eocli.  IIL  27.  »  Ps.  oxxvL  1. 


DAILY  EXERCISE — I. 


487 


EXPLANATION    OP   THE 


Instruction  LXXXI. 

What  we  are  to  do  in  the  Morning  ;—and  how  we  are  to 
go  through  the  day. 

What  is  the  first  thing  you  should  do  in  the  morning  ? — I  should 
make  the  sign  of  the  cross,  and  offer  my  heart  and  soul  to 
God. 

What  should  you  do  next? — I  should  rise  diligently,  dress 
myself  modestly,  and  entertain  myself  with  good  thoughts. 

What  are  those  good  thoughts? — ^Such  as  thoughts  on  the 
goo(hies8  of  God,  who  grants  me  this  day  to  lab(n-  in  it  for 
the  salvation  of  my  soul ;  which  day  perhaps  may  be  my  last. 

And  lohat  should  you  do  after  you  have  pui  on  your  clothes  ? — I 
should  kneel  down  to  my  prayers,  and  perform  my  morning 
exercise. 

How  should  you  perform  the  first  part  of  your  morning  exercise  ? — 
I  should  bow  down  my  whole  soul  and  body  to  adore  my 
God  ;  and  offer  myself  to  his  divine  service. 

Hou  should  you  perform  the  second  part  of  your  morning  exer' 
else? — I  should  give  him  thanks  for  his  infinite  goodness  to 
me  and  to  all  his  creatures  ;  and  desire  to  join  with  all  the 
Angels  and  Saints  in  blessing  and  praising  him. 

How  should  you  perform  the  third  part  of  your  morning  exer- 
cise?— I  should  crave  pardon,  from  my  heart,  for  ail  my 
sins ;  and  beg  that  I  may  rather  die,  than  offend  my  God 
any  more. 

How  should  you  perform  the  fourth  part  of  your  morning  ixer- 
cise? — I  should  offer  up  to  God  all  my  thoughts,  words,  and 
actions  of  the  day  ;  and  beg  his  blessing  on  them. 

And  what  prayers  should  you  say  after  this  ? — I  shotild  say  the 
Our  Father,  the  Hail  Mary,  and  the  Apostles'  Creed  ;  and 
make  Acts  of  Faith,  Hope,  and  Love  of  God. 

Should  you  do  any  thing  else  ? — I  should  pray  for  my  fiiends 
and  my  enemies,  for  the  living,  and  for  the  dead ;  and  beg 
mercy,  grace,  and  salvation  for  all.    Then  I  should  conclude 


488 


DAILY   EXERCISE — L 


by  desiring  our  Blessed  Lady  to  be  a  mother  to  me,  and  by 
recommending  myself  to  my  good  angel,  and  to  all  the  court 
of  heaven. 

Is  this  all  a  good  Christian  should  do  hy  way  of  morning  exep' 
eisef — No;  for  he  should  also,  if  he  has  time  and  opportu- 
nity, meditate  in  the  morning  on  his  last  end,  or  some  other 
devout  subject,  and  hear  Mass  with  attention  and  devotion. 

What  should  you  do  at  the  beginning  of  every  work  or  employ- 
ment ? — I  should  offer  it  up  to  God's  service,  and  thinlc  that 
I  will  do  it  because  it  is  his  will,  and  in  order  to  please 
him. 

And  what  should  you  do  as  to  your  eating,  drinking,  sleeping, 
and  diversion  ? — All  these  things  I  should  use  with  modera- 
tion, and  do  them  because  such  is  the  will  of  God,  and  with 
a  good  intention  to  please  him. 

Jiy  what  other  means  should  you  sanctify  your  ordinary  actiona 
and  employments  of  the  day  ? — By  often  raising  up  my  heart  to 
God,  while  I  am  about  them,  and  saying  some  short  prayer 
to  him. 

What  should  you  do  aa  often  as  you  hear  the  clock  strike  ? — I 
should  turn  myself  to  God,  and  say  to  him,  "O  my  God, 
teach  me  to  love  thee  in  time  and  eternity." 

What  should  you  do  as  often  as  you  receive  any  blessing  from 
God? — I  should  endeavor  immediately  to  make  him  a  re- 
turn of  thanksgiving  and  love. 

What  should  you  do  when  you  find  yourself  tempted  to  sin  ? — I 
should  make  the  sign  of  the  cross  upon  my  heart,  and  call 
upon  God  as  earnestly  as  I  can,  saying,  "  Lord,  save  me,  or 
I  perish." 

And  what  if  you  have  fallen  into  sin  f — I  should  cast  myself 
in  spirit  at  the  feet  of  Christ,  and  humbly  beg  his  pardon, 
saying,  *'  Lord,  be  merciful  to  me  a  sinner." 

WhcU  should  you  do  when  God  sends  you  any  cross,  or  suffering, 
or  sicknef .  or pain?~l  should  say,  "Lord  thy  will  be  done ; 
I  take  thw  for  my  sins." 

And  what  other  little  prayer  i  should  you  say  to  yourself  from 
time  to  time  in  the  day  ? — Lord,  what  wilt  thou  have  me  to  do  ? 
Oh,  teach  me  to  do  thy  holy  will  in  all  things.  Lord,  keep 
me  from  sin.  Come,  my  dear  Jesus,  take  full  possession  of 
my  soul.  Glory  be  to  the  Father,  and  to  the  Son,  and  to 
the  Holy  Ghost.  As  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  without  end.    Amen. 


DAILT  EXERCISE — I. 


489 


This  ^^ChrisliavUs  Daily  Exercise'''  ig  a  very  beau- 
tiful and  useful  part  of  the  Catechism :  it  teaches  us 
how  we  are  to  reduce  to  practice  all  the  rest,  by  do- 
scribincf  for  us  the  method  of  iiitroducinsf  lielijjjion 
into  ail  the  common  actions  of  life  :  it  descends  to 
particulars,  and  leads  us  through  the  various  occupa- 
tions of  each  day,  showing  us  how  to  render  them  vir- 
tuous and  meritorious. 

I.  In  the  Morning^  the  first  thing  you  should  do, 
when  you  awake,  is,  to  make  the  Sign  of  the  Cross, 
and  immediately  to  offer  your  heart  and  soul  to  God  : 
thus  you  will  consecrate  to  him  the  first-fruits  of  the 
day.  In  all  our  works  a  good  beginning  is  of  great 
importance:  it  will  draw  down  the  grace  and  blessing 
of  heaven  upon  what  remains  to  be  done  ;  so  that,  if 
we  begin  well,  we  are  in  a  fair  way  of  ending  well. 

When  the  proper  time  arrives  for  rising,  rise  imme- 
diately, without  giving  way  to  slothful  indulgence. 
Observe  due  modesty  in  dressing,  bearing  in  mind 
that  you  are  in  the  presence  of  God  and  his  Angels ; 
and,  as  you  must  be  thinking  of  something,  strive  to 
acquire  the  habit  of  occupying  yourself  with  good 
thoughts;  and  more  particularly  to  call  to  mind  the 
subject  which  you  have  chosen  for  your  Meditation. 
^Parents  should  be  very  careful  to  prevent  their  chil- 
aren  from  appearing  before  each  other,  without  being 
sujfficiently  dressed  ;  which  would  be  very  injurious  to 
their  morals.^ 

Being  dressed,  kneel  down  to  say  your  Morning 
Prayers:  let  nothing  but  real  necessity  prevent  you 
from  doing  so.  In  performing  this  duty,  begin  by 
placing  y«)urselves  in  the  presence  of  God,  and  implor- 
ing his  assistance.  Then,  bowing  down  your  whole 
soul  and  body,  adore  God  as  your  Sovereign  Lord  and 


490 


DAILY   EXKB0I8E — I. 


Creator,  offering  yourselves  to  his  love  arxl  eervice  ; — 
thank  him  for  all  his  benefits,  begging  a  continuance 
of  them ;  crave  pardon  for  all  your  sins,  resolving  to 
avoid  them  in  future  ; — and  otier  up  to  God  all  your 
thoughts,  words,  and  actions  of  the  day,  begging  his 
blessing  upon  them.  All  this  may  be  done  according 
to  the  following  form  : — 

Behold  me,  O  Lord,  prostrate  in  thy  holy  presence,  in  or 
der  to  blesS  and  praise  thine  infinite  Goodness,  and  t<    sup- 
plicate thy  Mercy  :  oh,  give  me  grace  to  pray  as  I  ou;ht ' 

Bowing  down  my  whole  soul  and  body,  I  adore  theu  as 
my  Sovereign  Lord  and  Creator,  as  my  first  P*  ginning  and 
last  End,  on  whom  I  depend  for  every  thing  tliat  I  have  or 
can  hope  for. 

With  sincere  gratitude,  I  acknowledge  the  many  and  great 
blessings  which  I  have  received  from  thy  Bounty ;  and  I 
thanlc  thee  for  them  :  vouchsafe  to  grant  me  a  continuance 
of  them. 

I  acknowledge  also,  with  heartfelt  sorrow,  my  past  in- 
gratitude— my  many  grievous  sins  committed  against  thee  ; 
and  I  implore  tUy  forgiveness ;  resolved,  with  the  help  of 
thy  grace,  nevur  more  to  oftend  thee. 

I  offer  up  to  thoe  all  my  thoughts,  words,  actions,  and  suf- 
ferings of  this  day,  and  of  my  whole  life,  and  beg  thy  bless- 
ing on  them  ;  and  I  give  myself  wholly  to  thy  love  and  ser- 
vice— henceforth  I  will  live  for  thee,  and  for  thee  only  :  my 
sole  intention  shall  be,  during  the  remainder  of  my  life,  to 
please  thee,  by  complying  in  all  things  with  thy  holy  will. 
And  knowing  that  I  owe  a  heavy  debt  of  punishment  for  my 
past  sins,  I  desire  to  make  full  satisfaction  to  thy  justice 
while  I  am  in  this  world  ;  and  therefore,  by  all  the  devotions 
and  good  works  which  I  shall  perform  this  day,  I  intend  to 
gain  all  the  Indulgences  attache'  '  ^  'm  ;  and,  with  this 
view,  I  offer  tLi.  u  to  thee  now  for  thi  .i  ,i/i"ed  intev^'  ^s. 

Then,  in  these  dispositions  and  intentions,  say  the 
Our  Father^ — Hail  Mary, — Apostles^  Creed,— 'ahA 
Conficeor  ; — and  make  Acts  of  Faith,  Hope,  Charity, 
and  Contrition,    To  these  may  be  added  such  other 


s 


DAJLT    KXKHC^dK — ^I* 


491 


prayers,  as  shall  bo  suitable  to  your  time  and  devo- 
tion. Neijlect  not  to  pray  for  your  ff  irn«is  and  ene- 
mies both  livinjj  and  dead;  anu  to  implore  tN«'  ajracres 
and  blessings  of  heaven  for  all  the  world.  And  never 
conclude  your  morning  prayers,  without  ^egiji uof  the 
intercession  and  protection  of  the  Blnssod  Viri;;  fi,  of 
/our  Angel  Guardian,  of  your  Patron  Saint,  anil  c  the 
whole  court  of  heaven. 

Set  apart,  a  proper  time,  in  the  morning,  for  your 
Meditation:  and  be  regular  and  diligt"  t  ifi  this  im- 
portant exercise.  [And  never  let  a  day  pass,  >*ithout 
reading  some  portion  of  a  spiritual  book,  either  in  the 
morning,  or  some  other  part  of  the  day.] 

It  is  a  very  devout  practice  to  hear  Mass  ilso,  in 
the  morning,  whenever  timcand  opportunity  p- rmit : 
hearing  Mass  is  a  most  powerful  means  of  grac  md 
of  drawing  down  the  divine  blessings  upon  your  ives 
and  your  families. 

In  this  manner  you  should  be<;/in  the  day. 

II.  During  the  day^  or  after  you  have  finished  \  our 
Morning  Exercise,  until  the  evening,  you  will  be  em- 
ployed in  the  various  occupations  of  your  state  of  li^i ; 
and  perhaps  you  will  have  but  little  time  to  spend  in 
prayer.  Still,  we  are  admonished  by  our  Blessed  Re- 
deemer "  that  we  ought  always  to  pray."'  How  can 
you  pray  always?  By  living  and  acting  in  the  spirit 
of  prayer;  i.  e.,  by  keeping  yourselves  in  the  divine 
presence ;  and  by  performing  all  your  actions  well^  for 
the  love  of  God  ;  offering  them  to  him;  and  saying 
some  short  prayer  to  him  from  time  to  time,  while 
you  are  pevtorniing  them.  By  this  means,  all  your 
actions,  even  the  most  trivial — your  very  eating, 
drinking,  sleeping,  and  diversions,  will  be  a  kind  of 

1  Lake  zviil.  1. 


492 


DAILY   EXERCISE — ^I. 


prayer;  for,  being  done  with  the  pure  intention  of 
pleasing  God,  and  sanctified  by  your  manner  of  per- 
forming them,  they  will  be  a  means  of  drawing  down 
graces  and  blessings  upon  you. 

At  the  beginning,  then,  of  every  employment,  offer 
it  up  to  God:  "O  my  God,  I  offer  up  to  thee  this 
. . . .  :  be  pleased  to  give  it  thy  blessing."  If  the 
employment  be  one  of  long  continuance,  olTer  it  up 
again  occasionally.  By  this  means,  you  will  walk  in 
the  presence  of  God,  and  lay  up  a  rich  store  of  merits 
for  eternity. 

In  the  course  of  the  day,  there  are  other  occasions 
on  which  you  ought  to  think  of  your  Maker.  For, 
as  the  Catechism  teaches,  you  ought  to  make  him  a 
return  of  thar:k-:giving  and  love,  whenever  you  receive 
any  blessifig  from  him;  such  as  preservation  from 
some  danger, — comfort  in  distress, — victory  over  your 
passions,  or  over  any  temptation,  &c.  Never  neglect 
to  make  this  grateful  return ;  for  gratitude  for  bless- 
ings received  is  the  surest  way  of  obtaining  a  contin- 
uance of  them. 

Again,  if  assaulted  with  temptations,  think  on  your 
■weakness, — on  the  fatal  consequences  of  yielding, — 
and,  remembering  that  in  God  alone  is  your  help  and 
safety,  ^ry  to  him  with  perfect  confidence :  "  Lord, 
save  me,  or  I  perish  !"  '  This  will  give  vigor  to  your 
soul,  and  strengthen  your  resolution  against  sin. 

But  if,  unhappily,  yon  have  fallen  into  some  sin, 
oh !  think  then  on  the  uncertainty  of  human  life — 
that  you  may  die  suddenly,  when  you  least  expect  it, 
— think  on  the  happiness  which  you  have  lost,  and 
the  miserable  eternity  into  which  you  are  in  danger 
of  falling, — think  also  on  the  good  God  whom  yoa 

1  Matt  vlii.  25.  / 


DAILY  EXERCISE — I. 


i93 


ention  of 
3r  of  per- 
ing  down 

lent,  offer 
thee  this 
'  If  the 
Ifer  it  up 
11  walk  in 
of  merits 

occasions 
cer.  B'or, 
ike  liini  a 
)\i  receive 
tion  from 
over  your 
sr  neo'lect 
for  biess- 
a  contin- 

c  on  your 

ielding, — - 

help  and 

:  "Lord, 

)r  to  your 

sin. 

some  sin, 
an  life — 
expect  it, 
lost,  and 
\\  danger 
hom  you 

C 

t 

J 


have  ungratefully  offended,  and,  with  a  heart  full  of 
sorrow,  exclaim :  "'O  God,  be  merciful  unto  me,  a 
sinner!'^  For  the  sake  of  thy  sovereign  Goodness, 
which  I  love  above  all  things,  I  am  sorry  from  my 
heart  for  havinnf  offended  thee:  oh!  for^-ive  me  for 
thy  menjy's  sake  !''  "Delay  not  to  be  converted  to 
the  Lord,  and  defer  it  not  from  day  to  day  :  for  his 
wrath  shall  come  on  a  sudden,  and  in  the  time  of 
vengeance  he  will  destroy  thee."^ 

Again,  if  you  feel  the  hardships  of  labor, — the  in- 
clemency of  the  weather, — the  privations  of  poverty, 
— pain, — sickness,  &c.,  endeavor  to  make  a  meiit  of 
these  sufferings:  consider  them  as  coming  from  the 
liand  of  God,  for  your  good — to  wean  your  atfcctions 
from  the  love  of  this  world, — and  to  afford  you  op- 
portunities of  patience,  resignation,  and  atonement. 
Receive  them,  therefore,  in  this  spirit;  saying  from 
your  heart:  "Lord,  thy  will  be  done:  I  take  tliis  for 
my  sins.     'Not  my  will,  but  thine  be  done.'"^ 

If  you  will  spend  your  days  in  the  manner  jnst  de- 
scribed, they  will  be  to  you  full  days :  you  will  thus, 
"by  good  works,  make  sure  your  calling  and  eicftion  ; 
foi',  doing  these  thiacv,  you  shall  not  sin  at  any  time  ; 
for  so  an  entrance  shall  be  ministered  to  you  abund- 
antly into  the  everlasting  kingdom  of  our  Lord  and 
Saviour  Jesus  Christ." ''  For  vou  will  be  entiiled  to 
hear,  after  death,  that  consoling  sentence:  "Well 
done,  good  and  faithful  servant;  because  thou  hast 
been  fiithful  over  a  few  things,  I  will  place  thee  over 
many  things:  enter  thou  into  the  joy  of  thy  Lord."* 


1  Luke  xviH.  18. 
a  Eccll.  V.  8.  9. 


3  Matt.  vi.  10: 
Luke  xxii.  42. 


4  2  Peter  i.  10,  H, 
6  Matt.  XXV.  21. 


4t 


494: 


DAILY   EXERCISE — II. 


Instruction  LXXXII. 

Further  Directions  how  we  should  go  through  the  day  ;-^ 
how  we  should  Jinish  the  day. 

Hozo  should  you  perform  your  eveniny  exercise  ? — I  should  say 
tlie  Our  Father,  tlie  Hail  Mary,  and  Belief,  together  with 
the  acts  of  Faith,  Hope,  and  the  Love  of  God,  &c.,  as  I  did 
in  the  morning. 

And  should  you  not  also  Join  with  the  family  in  sayiny  the 
Litanies,  and  other  eveniny  prayers,  which  are  usually  said  in 
Catholic  families  ?— Yes  ;  as  also  in  the  daily  examination  of 
conscience. 

How  should  you  prepare  for  your  eveniny  examination  of  con- 
science  9 — I  should  place  myself  in  the  presence  of  God,  as  I 
usually  do  at  the  beginning  of  all  my  prayers,  and  beg  his 
light  and  help  to  know  my  sins,  and  to  be  sorry  for  them. 

Hoio  should  you  make  your  examination  of  conscience  ? — I  should 
consider  how  I  have  spent  the  day  from  morning  till  night ; 
in  what  manner  I  have  performed  my  prayers  and  all  other 
duties  ;  what  blessings  I  have  received  from  God  ;  and  what 
offences  I  have  been  guilty  of  against  him,  by  commission 
or  omission. 

What  acts  should  you  perform  after  your  examination  of  con- 
science ? — I  should  give  thanks  to  God  for  all  his  blessings, 
and  beg  pardon  for  all  my  sins,  endeavoring  to  make  a 
hearty  act  of  contrition  for  them. 

How  should  you  conclude  this  evening  exercise? — I  should 
recommend  my  soul  into  the  hands  of  God,  with  the  best 
dispositions  I  can  of  love  and  conformity  to  his  blessed  will 
as  if  I  were  to  die  that  night. 

Hoio  should  you  finish  the  day? — I  should  observe  due 
modesty  in  going  to  bed  ;  entertain  myself  with  the  thoughts 
of  death  ;  and  endeavor  to  compose  myself  to  rest  at  the  foot 
of  the  cross,  and  to  give  my  last  thoughts  to  my  crucified 
Saviour. 

How  do  you  make  an  Act  of  Faith? — 0  Eternal  Truth, 
who  hast  revealed  thyself  to  men,  one  God  in  three  Persons, 
Father,  Son,  and  Holy  Ghost,  I  believe  in  thee.  0  Jesus 
Christ,  the  Son  of  God,  my  Saviour  and  Redeemer,  who 
hast  died  for  us  all,  I  believe  in  thee  :  I  believe  all  the  di- 
vine truths  which  thou,  my  God,  hast  taught  us  by  thy 


DAILY   EXEliCISE — II. 


495 


word  and  by  the  Church,  because  thou  hcORt  taught  them, 
who  art  the  sovereign  Truth  ;  and  I  had  rather  die  than  call 
in  question  any  of  these  truths. 

IJoiv  do  you  make  an  Act  of  Hope  ? — 0  my  God,  who  art  infi- ' 
nitely  powerful,  and  infinitely  good  and  merciful,  who  hast 
made  me  for  thyself,  and  redeemed  me  by  the  blood  (jf  thy 
Son,  and  promised  all  good  through  him  ;  I  firmly  hope  for 
mercy,  grace,  and  salvation  from  thee,  through  the  same 
Jesus  Christ  my  Saviour  ;  resolving,  on  my  part,  to  do  all 
that  thou  requirest  of  me. 

Hoio  do  you  make  an  Act  of  the  Love  of  God  ? — 0  my  God  and 
my  All,  infinitely  good  in  tliyself,  and  infinitely  good  to  me, 
I  desire  to  praise  thee,  bless  thee,  and  glorify  thee  forever. 
Oh,  take  possession  of  my  whole  soul,  and  make  me  forever  a 
servant  of  thy  love. 

How  do  you  make  an  Act  of  the  Love  of  your  Neighbor  ? — 0  my 
God,  thou  hast  commanded  me  to  love  every  neighbor  as 
myself  for  thy  sake  :  oh,  give  me  grace  to  fulfil  tliis  com- 
mandment !  I  desire  to  love  every  neighbor,  whether  friend 
or  enemy,  in  thee  and  for  thee.  I  renounce  every  thought, 
word,  and  deed,  that  is  contrary  to  this  love.  I  forgive  all 
that  have  in  any  way  oflended  me,  and  I  beg  thy  mercy, 
grace,  and  salvation  for  all  the  world. 

How  do  you  make  an  Act  of  Contrition  for  your  sins  ? — 0  my 
God,  who  art  infinitely  good,  and  always  hatest  sin,  I  beg 
pardon  from  the  bottom  of  my  heart  for  all  my  offences 
against  thee  ;  I  detest  them  all  and  am  heartily  sorry  for 
them,  because  they  offend  thy  infinite  goodness,  and  I  beg  I 
may  rather  die  than  be  guilty  of  them  any  more. 

The  last  Instruction  sliovvs,  how  you  should  heghi 
the  daij,  by  oftering  your  whole  heart  and  soul  to 
God  ;  and  by  the  due  performance  of  your  Morning 
Exercise; — how  you  should. ^/o  through  the  day  ^  by 
doing  all  your  actions  for  God — with  the  view  to 
please  him  ; — how  you  should  act,  when  you  receive 
any  blessing  from  God  ;  and  also  when  he  sends  you 
crosses,  afflictions,  &c.; — how  you  should  have  im- 
mediate recourse  to  him  for  assistance  and  protection, 
when  you  are  tempted  to  sin ;  and  for  mercy  and 


496 


DAILY   EXERCISE II. 


pardon,  whenever  you  have  been  so  unhappy  as  to  of- 
fend hi  in. 

I.  But.  besides  these,  there  are  manv  other  occa- 
sions  whicli  will  naturally  direct  your  thouijhts  to 
God  ;  as,  for  example,  when  you  hear  the  clock  strike, 
it  should  remind  you  how  quickly  time  pisses^  away  : 
reflect  that  you  are  then  an  hour  nearer  death,  judg- 
ment, eternity!  resolve  to  t*pend  the  time  th;it  re- 
mains, in  loviuGf  and  servino:  God;  and  bes  that  he 
would  enable  you  to  do  so :  '"  O  my  God !  tea(;h  me 
to  love  thee  in  time  and  eternity."  When  you  see  a 
large  fire,  think  on  the  fire  of  hell,  exclaiming  with 
the  Proj)het  Isaias:  "Who  can  dwell  with  devouring 
fire?  who  shall  dwell  with  everlasting  burnings?"' 
When  you  see  a  person  dying,  or  dead,  or  hear  the 
funeral  bell  from  a  ueiuhborint^  church,  or  hear  of 
sudden  death,  or  pass  through  a  chui'ihyard,  say  to 
yourself:  "My  turn  may  be  next;"  resolve  to  p  epare 
immediately  for  your  |ast  hour,  and  to  keep  yourself 
always  ready;  graying  in  the  wonls  of  the  Church  : 
"From  suddtMi  and  unprovided  death,  dtdiver  me,  O 
Lord."^  When  you  wash  yourself,  think  of  tiie  state 
of  your  Soul — how  frequenily  it  ha-^  been  dt^filed  with 
sin  ;,aiid  make  fervent  acts  of  Contrition^  saying,  with 
the  penitent  David:  "Wash  me  yet  more  from  mine 
iniquity,  and  cleanse  me  from  niy  sin"^  Thunder 
and  lightning  will  remind  you  of  the  awful  M  Jesty 
of  God,  and  also  of  the  day  of  judgniHnt ;  and  will 
suggest  to  you  a  variety  of  useiul  reflections,  and, 
among  the  rest,  this  question:  "Am  I  prt-par^d  to 
stand  before  the  divine  Tribunal  ?"  When  you  be- 
hold the  beauties  of  nfitnre,  direct  your  thought-;  to 
heaven,  saying  with  St.  Augustine:  ''If  thy  maguifi- 

1  Is.  xxxiii.  14.  2  Lit.  of  tlie  Saints.  8  t>s.  1.  4. 


DAILY   EXERCISE — II. 


497 


cence,  0  Lord,  be  so  illustriously  displayed  in  this  our 
dungeon  ;  how  resplendently  shall  it  blaze  forth  in  the 
palace  of  thy  glory  ! ....  If  this  prison  atford  so  many 
conifoi  Ls,  oh !  what  enjoyments  are  prepared  for  thy 
servants  in  their  true  and  everlasting  country !" ' 
Sincere  genuine  piety  will  suggest  to  you  good 
thoughts,  on  many  other  occasions  durinnf  the  dav. 

II.  Having  described  how  you  should  begin,  and  go 
through  the  day ;  I  have  now  to  explain  how  you 
should  end  it.  When  you  have  finished  your  worldly 
employments,  you  are  not  to  consider  that  all  the  du- 
ties of  the  day  are  completed  ;  for  you  have  yet  to 
perform  your  JSoening  Exercise. 

Never  n<?glect  your  evening  devotions,  as  too  many 
do,  who  lie  down  to  rest  at  night,  like  the  beast  of 
the  field,  without  thinking  of  their  Creator.  Do  not 
imitate  them ;  but,  before  you  retire  to  rest,  say  your 
Night  Prayers^  and  endeavor  to  say  them  well. 
[Heads  of  families  should  assemble  their  domestics, 
for  the  purpose  of  saying  these  prayers  in  common.] 
Night  Prayers  should  consist  of  the  Gar  Father^ — . 
Hail  Mary^ — Apostles^  Creed^ — Confiteor^ — and  the 
Acts  ;  with  some  other  pi-ayers  according  to  your  de- 
votion, or  according  to  the  forms  which  you  find  in 
your  Prayer-Books. 

Your  Daily  Examination  of  Conscience  should  nev- 
er be  omitted  ;  but  should  form  a  part  of  your  Even- 
ing Exercise;  and  it  may  be  made  in  this  manner  : — 
First  call  to  mind  the  benefits  which  you  have  re- 
ceived from  God,  and  thank  him  for  them,  imploring 
a  continuance  of  them  :  and  then  examine  what  sins 
you  have  committed  during  the  day;  make  fervt.-nt 
acts  of  Contrition  for  them  ;  resolving  to  avoid  them 

'  Solil.,  cap.  21. 

4:Z« 


498 


DAILY  EXERCISE — II. 


in  future,  and  also  the  occasions  of  them ;  and  beg- 
ging God's  grace  for  this  purpose.  Endeavor,  eveiy 
night,  to  put  yourself  into  such  dispositions,  ms  you 
would  wish  to  be  in  at  the  moment  of  your  death. 

Never  conclude  your  Evening  Exercise,  without 
recommending  yourself  to  the  intercession  of  the 
Blessed  Virgin  Mary,  and  all  the  S.dnts  and  Angels; 
and  begging  your  good  Angel  to  guard  and  preserve 
you  during  the  night.  When  undressing  yourself,  re- 
member that  God  and  his  holy  Angels  see  you.  And 
when  you  get  into  bed,  say:  "In  the  name  of  our 
Lord  Jesus  Christ,  I  lie  down  to  rest.  Lord,  I  offer 
my  sleep  to  thee :  preserve  me,  this  night,  from  all 
evils  of  soul  and  body."  Thus,  even  your  sleep  will 
be  sanctified. 

Begin  and  spend  the  next  day,  according  to  the 
same  plan  ;  and  so  on,  as  long  as  you  live ;  and  then 
your  life  will  be  a  life  of  virtue,  and  will  entitle  you 
hereafter  to  the  possession  of  your  God  in  a  happy 
eternity. 

Besides  the  daily  Examination  of  your  Conscience 
every  night,  on  your  conduct  during  the  day,  you 
would  do  well  to  examine  yourself  every  Sunday,  on 
your  conduct  during  the  week ;  and  to  compare  one 
week  with  another,  humbling  yourself  at  the  sight  of 
your  sins,  and  resolving  to  spend  the  next  week  bet- 
ter. You  must,  of  course,  examine  yourself  again, 
when  you  prepare  for  Confession  or  Communion,  on 
your  conduct  since  your  last  Confession.  Make  it  a 
point  to  approach  frequently  to  the  holy  Communion; 
or,  at  least,  as  often  as  your  spiritual  director  shall  ad- 
vise. At  those  times,  renew  your  fervor  in  God's 
service,  and  form  plans  for  the  amendment  of  your 
life.     By  means  of  these  self-examinations,  and  the 


DAILY    EXERCISE II. 


499 


graces  of  the  Holy  Communion,  you  will  be  enabled 
to  keep  yourself  always  ready  for  appearing  before 
your  God,  whenever  he  shall  be  pleased  to  call  you 
out  of  this  life  into  eternity. 

Conclusion. — Be  nlways  striving  to  practise  this 
"Christian's  Daily  Exercise,"  which  the  Catechism 
recommends :  persevere  in  this  method,  which  is 
pointed  out  to  you.  Then  you  will  "be  perfect,  as 
also  your  heavenly  Father  is  perfect."'  You  will  be 
"laying  up  to  yourself  treasures  in  heaven,"  which  no 
one  can  take  from  you.**  You  will  be  "like  the  wise 
man,  who  built  his  house  upon  a  rock;"^  for  you  will 
be  firmly  established  on  the  rock  of  solid  virtue,  which 
no  temptation  will  be  able  to  shake.  You  will  enjoy 
true  contentment  of  heart,  and  peace  of  conscience, 
here  during  life;  and  the  sight  and  possession  of 
God,  for  all  eternity,  in  the  kingdom  of  heaven. 


(I 


Meditate  upon  these  things;    he  wholly  in   these 
things:    that   thy  profiting  may,  he  manifest  to  all. 
Take  heed  to   thyself   and  to  doctrine;   he  earnest  in 
them:    for  in  doing  this,  thou  shalt  hoth  sate  thyself' 
and  them  that  hear  thee^ — 1  Tim.  iv.  15,  16. 


I  Matt  v.  48. 


a  Matt  vi.  19,  20. 


s  Matt  vli.  24,  26. 


FINIS. 


t- 


